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(The Gospel for the 6th Sunday after Epiphany.—Parallels: Mar_9:2-9; Luk_9:28-36)
The highest mountain-top in Gaulonitis was Mount Hermon. Accordingly, some fix upon Hermon itself as the scene of this event; others on Mount panius, near Cæsarea Philippi. But from the description of the mountain, and the statement in Mat_17:9, that “they came down” from its height, it seems likely to have been Hermon.
After six days.—So Matthew and Mark. Luke has it ὡó åὶἡ ìÝñáé ὀê ôþ . According to the common phraseology, the expression, about eight days, denoted a week—or, after six days, adding the day of Peter’s confession. During a whole week the disciples had been bearing about, and meditating upon, the revelation which Christ had made concerning His cross. At the close of it, the Lord prepared for them the first Sabbath of the New Testament,—an earnest and foretaste both of His resurrection and of the Christian Sabbath.
[Alford and others suppose that the transfiguration probably took place in the night, for the following reasons: 1) Jesus had gone up to the mountain to pray, Luk_9:28, which He usually did at night (Luk_6:12; Luk_21:37; Luk_22:39; Mat_14:23-24). 2) The Apostles were asleep, and are described as having kept awake through this occurrence, äéáãñçãïñÞóáíôåò , Luk_9:32. 3) They did not descend till the next day, Luk_9:37. 4) The transfiguration itself could be seen to better advantage at night than in daylight.—P. S.]
Mat_17:2. And He was transfigured.—Matthew and Mark use the term ìåôåìïñöþèç ; Luke expresses it, ἑãÝíåôï ôὸ åἶäïò ôïῦ ðñïóþðïõ áὐôïῦ ἕôåñïí , ê . ô . ë . According to Luke, this transformation of His appearance took place while He was praying. According to Matthew, His face shone as the sun, and His garments became white (bright) as the light. Luke has it: “the fashion of His countenance was altered, and His raiment was white and glistering [ ëåõêὸò ἑîáóôñÜðôùí , white-glistening, weissleuchtend]” Mark dwells upon the brightness of the raiment: “it became shining, exceeding white as snow, so [such] as no fuller on earth can white [whiten] them.” Meyer observes, that “this event is not to be regarded as a parallel to what is recorded in Exo_34:29, since the shining of Moses’ face was the consequence of the preceding appearance of God.” As if the text did not refer to a different presence of God from that recorded in Exodus 34! “We know how the human countenance is often lit up by joy, beautified by affection, or wonderfully transformed by the peace and blessedness realized in the hour of death. The revelations vouchsafed to the prophets often made them pale as death (Daniel 10), at other times resplendent with joy. The face of Moses shone when he came down from Mount Sinai, so that no one could bear to look upon his countenance. In the text, we have the highest instance of this kind which could possibly occur in human experience. The infinite fulness of the Spirit was poured out over His whole being; the heavenly glory of His nature, which was still concealed under His earthly appearance (and during His conflict with the kingdom of darkness), now broke forth.” (Leben Jesu, ii. 2, 905) Meyer rightly remarks, that this manifestation of His äüîá was an anticipation of His future state of glory (Joh_12:16; Joh_12:23; Joh_17:5; Joh_17:22-24; 2Co_3:18; Mat_13:43).
Mat_17:3. And behold!—Indicating that this was even more marvellous than His own transformation.
There appeared unto them.—The reading þ ̓ öèç , B., D., does not alter the sense. The vision of Moses and Elijah was outward and actual, though implying, at the same time, a peculiar subjective state on the part of the disciples, which was caused by their communion with Jesus. Luke [a physician by profession] furnishes what might be called a psychological account of the matter, when he describes them as heavy with sleep and yet awake throughout. The proximity of these glorified spirits produced, not indeed a morbid state of somnambulism, but a peculiar moral state, like that of the ancient seers. It is an idle inquiry, how they came to know the persons who appeared on this occasion; we presume that they immediately recognized the vision in the same manner as they beheld it.
Moses and Elijah.—The appearing of these blessed spirits explains the change which passed on the Lord. For the time He exchanged His intercourse with this world for that with the world above. The fact that a person looks very differently in the midst of festive joy, and when engaged in the ordinary labor of his calling—on a journey, or surveying the scene from a mountain height, and surrounded by his daily cares—while triumphantly standing forth on behalf of some great principle, and when weighed down by temptation or trials,—affords a very faint analogy of this transformation. Commonly, Jesus was engaged in conflict either with the lust or the sorrow of this world; on this occasion, it was the festive celebration of the Messiah.
Talking with Him.—Meyer remarks that we have no information as to this conversation. But the Evangelist Luke states that “they spake of His departure which He should fulfil at Jerusalem.” This also furnishes the key to the meaning and object of this vision. It presents the two chief representatives of the Old Covenant as the forerunners of the Messiah, and as acquainted with and cognizant of His impending course of suffering. Hence this may be regarded as an evidence of the agreement of the Old and New Testaments in reference to the sufferings of the Messiah.
Mat_17:4. Lord, it is good for us to be here.—Not: It is well that we the disciples are here (Paulus, Baumgarten-Crusius, Meyer), that we may provide dwellings for a longer stay; for, although ἡìᾶò precedes ὧäå , the expression evidently includes the Lord. Hence we adopt the common explanation of the verse (proposed by Chrysostom, etc.): It is good for us to be in this place—in opposition to Jerusalem; but not as contrasted with the impending sufferings, as is often assumed. The latter would imply that Peter had again lapsed into the carnal views expressed in Mat_16:22, which were incompatible with that kingdom of Messiah which was to be established by suffering. On the contrary, we understand the words of Peter as implying that he was even willing to give up the prospect of that coming glory, satisfied if, separated from the world, he could continue, with the Lord and His companions, in spiritual communion with Moses and Elijah. At a still later period we find him ready for suffering, though in the sense of a conflict of suffering by the sword. Hence we may trace the following course of development in his spiritual history: 1. Anticipation of the glory of Messiah in connection with the ancient national polity; 2. in opposition to that polity, but as victorious over it; 3. relinquishment of the hope of the Messianic kingdom in this world, both in its sufferings and its glories; 4. willingness to suffer—but with the sword in hand; 5. after his denial of the Saviour, simple willingness to suffer—in hope; 6. anticipation of the glory of the kingdom through suffering and conflict by the sword of the Spirit. These various stages of his experience may be regarded as respectively typifying the Jewish Church—the Gentile Church under Constantine the Great—the monastic Church—the Popish Church, with its two swords—and (5 and 6) the true Church, with its sword of the Spirit.
Three tabernacles.—Arbors, forest tents, hermitages.
Mat_17:5. Behold—and behold.—A threefold progression, commencing in Mat_17:3. The first miracle was Christ transfigured and surrounded by the beatified spirits of the representatives of the Old Covenant. The second miracle was the bright cloud, which constituted the sign from heaven, refused to the Jewish authorities who had asked for it, and now granted, unsolicited, to the disciples. The third miracle was the revelation of the Father by a voice from heaven.
A luminous cloud.—The expression íåöÝëçöù ôåéíÞ denotes a light-like, luminous cloud, and not merely “a bright cloud or mist lit up by the sun” (Paulus), ( öùôåéíὸò ἥëéïò ). It was of the same kind as the cloud at the ascension, or the clouds of heaven at the advent of the Son of man (Mat_24:30 : êáὶ ôüôå öáíÞóåôáé ôὸ óçìåῖïí ôïῦ õἱïῦ ôïῦ ἀíèñþðïõ ἑí ôῷ ïὐñáíῷ . Mar_13:26 : êáὶ ôüôå ü ̓ øïíôáé ôὸí íἱὸí ôïῦ ἀíèñþðïõ ἐñ÷üìåíïí ἐí íåöÝëáéò ìåôὰ äõíÜìåùò ðïëëῆò êáὶ äüîçò . Luk_21:27 : ἐí íåöÝëῃ ìåôὰ äõíÜìåùò êáὶ äüîçò ðïëëí ͂ ò . Comp. Dan_7:13). Hence, this was the sign from heaven, the real Shechinah ( ùְׁëִéðָä Talmud. prœsentia Dei; from ùָׁëִï to lie down, to rest, to dwell), of which that in Exo_13:21; Exo_40:34, formed the type, and which in turn was a symbol of the spiritual glory resting on the New Testament Church, separating between the holy and the unholy (Isa_4:5), and at the same time also a type of the splendor of the New Jerusalem, Rev_21:23.
Overshadowed them; áὐôïýò .—According to Le Clerc, all present; according to Wolf, Bengel, etc., the disciples; according to de Wette and Meyer, Jesus, Moses, and Elijah. De Wette appeals in confirmation of his view to the account given by Luke. But to us his narrative conveys the impression that all present were overshadowed by a dazzling light, which, as it were, separated them from the earth generally; while Jesus, Moses, and Elijah entered into the cloud which hovered over them, floating along with it. There seems to have been a mutual attraction—of the cloud downward, and of the glorified figures upward. A prelude this of the ascension. Olshausen explains the expression “overshadowed,” as implying that the light was so overpowering and dazzling as to prevent their looking into the cloud. “The strongest light is = óêüôïò . Hence the latter is used in Scripture instead of the former. The Lord is said to dwell in öὼò ἀðñüóéôïí , and again in darkness, 1Ki_8:12; Exo_20:21.” Meyer misses the point in remarking that such a cloud would overshadow or place the figures in semi-darkness, etc. The effect of the cloud was to overshadow the disciples, or for the time to separate them, on the one hand, from the immediate bodily vision of Jesus, Moses, and Elijah, and of God coming to them; and, on the other, from the profane world. The shadows of a heavenly night were closing around them. Thus Mary had been overshadowed by the äýíáìéò ὑøéóôïõ . Under the Shechinah which overshadowed the Virgin, and separated her from the whole ancient world, bringing her into the most immediate divine presence, Christ was conceived, through the inspiration of heavenly faith.
A voice.—Comp. Luk_2:14; Mat_3:17; Mar_1:11; Luk_3:22; Joh_12:28. Similarly in 2Pe_1:17; Joh_1:33. The solemn attestation of the Messiah and Son of God, vouchsafed to the Jewish theocracy by the voice from heaven, heard by John the Baptist, and through him by the whole nation, had been rejected by the unbelief of the representatives of the synagogue and of the schools. Hence another direct testimony was now granted, this time to the Apostles as the representatives of the ὲêêëçóß .—Hear ye Him,— áὐôïῦ ἀêïýåôå , in an emphatic sense. The divine attestation of Jesus which they had just witnessed, implied the duty of perfect obedience, and of complete self-surrender. At the same time, this command would also convey to the disciples that ideas such as those which Peter entertained, about the kingdom of the Messiah and about the Church, must be laid aside.
Mat_17:7. And Jesus came and touched them.—Comp. Isa_6:5-7; Dan_10:9-10; Rev_1:17.
Mat_17:8. Save Jesus only.—The moment had now arrived when the Lord required no further testimony from Moses or Elijah in the presence of His disciples. Hitherto the Old Testament had been their warrant and evidence for the New. But now the New Covenant was not only self-evidenced, but serving as confirmation of the Old. The expression also indicates that the hour of festive joy, in anticipation of the coming glory, was now past. From their fellowship with the spirits of the blessed, they were now to descend into the world and into fresh conflicts.
Mat_17:9. The vision.— Ὅñáì á ; the outward and objective manifestation which they had seen in a state of prophetic inspiration. Different views are entertained about the reason of this prohibition. Meyer suggests that the Lord wished to prevent erroneous expectations of Elijah. We are inclined to take a more general view of the matter. For the object aimed at, it sufficed that the principal nucleus of the Church, or the confidential disciples of Jesus, should be strengthened by this glance of spiritual realities, while the secrecy with which it was invested would tend to preserve the deep and powerful impression. Besides, the vision could not have been related to the other disciples without including Judas among them. In all likelihood it would have incited envy, carnal hopes, or doubts in their minds. The people were, of course, not prepared to receive such a communication. Those among them who were favorably disposed would again have given way to outbursts of enthusiasm; while the adversaries would have either directed their hatred and persecutions to the three disciples who had witnessed the glory of Christ, or else sought to controvert and to shake their blessed conviction of the spiritual realities which had opened before them. Not till after the resurrection of Christ from Sheol was the world to be taught how much better and happier than, in their dread of death, they had hitherto imagined, was the state of the pious in Sheol (for example, Moses and Elijah). The fact that Christ—the same yesterday, to-day, and for ever—had all along lit up the gloom of Sheol, was only to appear when, at and by His resurrection, Sheol it self ceased to exist.
2. The history of the Transfiguration.—Various views are entertained on this subject: 1. It has been regarded as merely a vision. Thus Tertullian (Contra Marc. iv. 22), Herder, and Gratz. 2. Meyer regards it as partly a vision, and partly an objective reality. The appearance of Moses and Elijah was, in his opinion, merely a vision; while the glorious change in the outward appearance of Jesus was an objective reality. 3. All the ancient dogmatic writers characterize it as a purely outward and visible event. To this Meyer objects, that it would imply that the resurrection of Moses was past; as if the spirits of the blessed were necessarily destitute of all corporeity or form. To the same effect Grotius remarks: Hæc corpora videri possunt a Deo in hunc usum asservata; while Thomas Aquinas suggests that Moses made use of a body not his own. 4. A number of natural explanations of the event have been hazarded. Thus it has been represented—(a) as a vision in a dream (Gabler, Rau, Kuinoel, even Neander); (b) accompanied by a thunder-storm (Gabler); (c) as a meeting between Jesus and two secret, unknown adherents (Kuinoel, Venturini, Paulus, Hase); (d) as an atmospheric phenomenon (Paulus, Ammon). 5. Ewald regards it as a real occurrence, but with mythical embellishments. 6. Schulz, Strauss, and others represent it as a pure myth, on the ground of the injunction to keep it a secret, which they regard as a fiction. 7. It has been viewed as an allegory, or a figurative representation of the spiritual light imparted on that occasion to the disciples respecting the character and work of Jesus (Weisse). 8. In our opinion, it belongs to a higher sphere of existence, combining the two elements of outward manifestation and spiritual vision (see Leben Jesu, ii. 2, p. 904; and on the general question, ii. 1, p. 41). Even Meyer, who represents one part of the narrative as an objective reality, and the other as merely a vision, admits that although the voice from heaven was a spiritual and inward transaction, yet it seemed an outward perception to those who were in a state of vision.
3. The transfiguration of the Lord was a manifestation of the spiritual world in the midst of earthly life. It was as if the Lord had already entered His mansions of glory. Viewing it as a stage in the history of His personal development, the transfiguration may be characterized as occupying a place intermediate between the walking on the sea, and the hearing the voice from heaven in the precincts of the temple, John 12. “In certain diseases, a luminous appearance of the body has been observed by physicians as a strange and rare symptom. This may serve at least to show the physical possibility of such an emission of light from the body, although it has never been noticed as marking the highest state of health and vigor.” Both the founder and the restorer of the kingdom of God under the Old dispensation, who had equally been removed from this world in a miraculous manner (Deu_34:6; 2Ki_2:11) and Jesus Himself (whose resurrection was at hand), were transfigured into the same glorified state. O. von Gerlach: “At His baptism Jesus had as the Son of Man entered that new kingdom of God upon earth which He Himself had founded. But at the transfiguration He had reached the period of His history, when, having fully shown His active obedience, He was to display chiefly His passive obedience. This may be described as a season of rest in His half-accomplished victory.”
4. The meeting of the Lord with Moses and Elijah conveys a threefold lesson. (a) It shows the bearing of the future upon the present world. The dead are waiting the appearance of the Lord. He lit up the gloom of hades, brought life to its inmates, and threw open its gates. The most exalted of the departed spirits here do homage to Him. (b) It discloses the bearing of the visible upon the invisible world. The event here recorded may be regarded as the earnest and commencement of Christ’s preaching to the spirits in prison. It was succeeded by the movement which took place among the dead when Christ arose (Mat_27:42), and fully realized when He descended into hades to preach the gospel there (Mat_12:40; Eph_4:9; 1Pe_3:19; 1Pe_4:6). (c) We gather how this world and the next meet, so to speak, and coalesce in the resurrection of Jesus. The difference of time and circumstances here gives place to a higher unity. The disciples were now taught that the sufferings and death of the Messiah did not sever the connection between Him and the Old Testament,—more especially, that between Jesus and the lawgiver who condemned blasphemers to death, and even the zealous prophet who had called down fire from heaven; while these very sufferings constituted the superiority of the Saviour over the representatives of the Old dispensation. “Again, as at Jordan, did the representatives of the two covenants meet.” Besides, the gulf of space was also bridged over by this event. In the person of Christ the barriers which separate between this and the other world began to give way. They gave place to a higher unity. This transition was completed at His resurrection. Hence also this meeting may be characterized as an anticipation of the final “reconciling” of things in heaven and in earth (Col_1:20).
5. The cloud.—(“Not a dark cloud, like that which rested on Sinai.” O. von Gerlach.)—It served not merely as a figure of the presence of God, but, like the pillar of cloud and of fire which intervened between Israel and the Egyptians, it had a twofold aspect—bringing light to the one party, and concealing it from the other. “As the brightness which overshadowed them may be regarded as a manifestation of heavenly in the midst of earthly life, so the luminous cloud as the outward garb which heavenly life prepares for itself from earthly objects, since it cannot appear in all its inherent glory. Similarly is the light of heaven tempered for our earth by the intervention of clouds,” which reflect that light for us as need requireth. To us it appears exceedingly significant, that the cloud which separated the disciples from the Lord appeared at the very moment when Peter uttered a saying which, as we have seen, was indicative of his peculiar state of mind. Hence the command, “Hear ye Him,” may be regarded as in a special manner addressed to him.
6. From Luk_9:33 we gather that Peter addressed this proposal to the Lord when he saw Moses and Elijah about to part from Him. It was then that the cloud overshadowed them, and the voice from heaven was heard. It seems as if Peter would have outwardly detained those blessed spirits to protract the glory of that hour. “He wished to institute a sort of high-church establishment, or to found a monastic order. The communion which he was about to inaugurate was to have Christ for its leader, Moses for its lawgiver, and Elijah for its zealot,—in short, there was to be an outward amalgamation of the Old and New Testaments. Hence the attempt to detain those who now enjoyed a spiritual existence, and to perpetuate their terrestrial appearance in this world. Thus spake Simon, not Peter—a type of that Church which still appeals to his authority. The Evangelists add, by way of apology, ‘He wist not what he said’ ” (Leben Jesu, ii. 2, p. 907). He was now ready in one sense to renounce the world; but his surrender was merely outward. The proposal forcibly recalls to our minds a later scene and utterance: “Lord, not my feet only, but also my hands and my head.”
7. The prostration of the disciples at the vision, reminds us of the similar experience of the prophets. At another time, John experienced the same awe (Revelation 1), showing the infinite majesty of Christ’s appearance. Such also shall be the effect of the sign from heaven on the nations of the earth in the day of judgment (Mat_24:30).
8. The object of this vision.—Before the disciples could with safety descend into the depths of temptation connected with the cross of Christ, they were, so to speak, fastened to heaven by the cords of this vision. “The Church was to have fellowship with spiritual realities, and with the world of spirits, before those weak hearts could be converted into bold and triumphant witnesses to meet the world, death, and hell” (Leben Jesu, ii. 2, 909).
Starke:—Nova Bibl. Tub.: How blessed to enjoy close fellowship with Jesus! for then shall we be allowed to see His glory.—The Lord bestows a peculiar measure of heavenly comfort on those whom He calls to greater than ordinary trials.—Special revelations and communications are special gifts which all are not able to bear.—Christ’s glory on the mount a foretoken of His greater glory in heaven, Rev_1:12.—How great will be the brightness of the saints in glory, when they shall be transformed into the image of the glorified body of Christ! 1Co_15:41.—Majus: All the glory of this world is not worthy to be compared with the transcendent glory of eternity.—Canstein: Satan and his kingdom is darkness; Christ and His glory (His kingdom) pure light.—Hedinger: The blessed communion of the saints in glory.—The communion of the Church militant and triumphant.—Zeisius: Thus the doctrine of immortality is established and sure.—The saints of former ages will return in greater glory.—Osiander: Those who have tasted (even in small measure) of the powers of the world to come, will forget all that is transitory, even though it have been glorious. Zeisius: If Peter so soon recognized Moses and Elias, whom he had never seen, what must be the mutual recognition of the elect, and what their communion in heaven!—See to it, that you be found in Christ and God will also be well pleased in you, Eph_1:6.—Canstein: Sinful men cannot approach unto God without a Mediator.—Cramer: Christ’s hand is strong to heal; whatever He touches becomes vigorous, strong, and sound.—Osiander: God reveals Himself unto us, not to destroy, but to save.—Such also will be Christ’s voice at the last day, “Arise, and be not afraid!” Joh_5:25.—In Christ the law and the prophets are fulfilled: hence Moses and Elias must vanish, and Christ alone remain; for there is salvation in none other, Act_4:12.—Zeisius: Truths have their destined time of revelation from God, Dan_12:4; Dan_12:8-9.—High revelations should not exalt any one, 2Co_12:7.—Cramer: In the discharge of our ministerial duties we should do nothing without a special call, or for the purpose of advancing our own reputation and glory.
Braune: The lawgiver (Moses) and the preacher of repentance (Elijah) give way at last before the glory of the Son of God.—Jesus alone.
Gerlach:—When entering upon His sufferings, the Lord Jesus was confirmed in His dignity.—In this vision the disciples were to recognize—1. The unity and connection of the Old and New Covenants; 2. that of the kingdom of grace and of glory; 3. of out perishable earthly, and of the glorified body.—With what calmness Christ entered into a state by which His disciples, in their weakness and carnality, were overpowered.—The similarity of the glory of Christ and that of Moses, and their difference (2 Corinthians 3; Exo_34:29). 1. Moses only reflected a higher light; Christ was received into it. 2. The glory of Moses was dazzling and terrifying; that of Christ, though overpowering, was full of comfort. 3. The glory of Moses gradually vanished; while the transfiguration of Christ remained till the cloud concealed Him from view.
Lisco:—This foretaste of blessedness must have lightened the cross, strengthened the disciples for the coming conflict, and awakened within them a longing after full perfection.
Heubner:—The transfiguration of the Lord in its practical import: 1. So far as the Lord Himself was concerned, it served to strengthen Him on the path of sorrow and suffering on which He was about to enter. 2. So far as the disciples were concerned, it served as an evidence that Jesus was the Son of God; it implied a promise of support under severe trials, and a pledge of the resurrection of the body.
Sermons on the transfiguration, by Ephraim Syrus, Theremin.—J. Müller (in Fliedner’s Ein Herr, ein Glaube): the three stages in the Christian life: the transfiguration of Jesus, the emotion of the disciples, the thronging of the people.—Uhle: How we should act when hearing reports of extraordinary operations of grace: 1. We are not at once to reject the account; 2. nor to attempt exciting or forcing a revival; 3. but in the humble and faithful discharge of our work, to await a gracious manifestation from on high.—Rambach: Heaven on earth: 1. Where it may be found: (a) In secret fellowship with God; (b) in a life of spiritual love and friendship; (c) in the courts and at the altar of the Lord. 2. How it should be sought: (a) By preserving purity of heart (or by perseverance in the faith); (b) by constant increase of spirituality in our wishes and inclinations (or sanctification); (c) by ever keeping before our minds and hearts our eternal calling (or watching and prayer).—Carstädt in Zurn’s Predigt-Buch, Matt 1843: How Christ is still transfigured in those who follow Him up to the mountain.—Hagenbach: Seasons of transfiguration in the life of Christians.—Gruner: The spirits of our friends in glory hovering around us so long as we continue worthy of them. [Compare a most eloquent sermon of Dr. Fr. W. Krummacher on the Transfiguration, at the close of his Elijah the Tishbite.—P. S.]
Footnotes:
Mat_17:1.—[After apart there ought to be a period, and he inserted after And in Mat_17:2.—P. S.]
Mat_17:2.—[There is no necessity for did in translating Ý ̓ ëáìøå .—P. S.]
Mat_17:3.—[The third person singular, ὤöèç , is preferred by Lachmann, Tischendorf, and Alford, and is better attested, especially by Codd. Vaticanus and Sinaiticus, than ὤöèçóáí , but it has no effect upon the English translation. Lange translates: erschienen, not erschien.—P. S.]
Mat_17:4.—Codd. B., C., etc., read: ðïéÞù , I will make. So Lachmann, Tischendorf, [Alford]. The lect. rec., ðïéÞóùìåí , let us make, corresponds with the text in Mark and Luke. [The first person singular, ðïéô ́ óù , is also supported by Cod. Sinait., and is more in keeping with the ardent temperament and self-confidence of Peter.—P. S.]
Mat_17:5.—B., D., and most of the authorities read íåöÝëç öùôåéíÞ (bright cloud), against íåö . öùôüò (cloud of light). The sense is essentially the same.
Mat_17:9.—The critical authorities and editions favor ἐê , out of, against ἀðü from. It indicates probably that they proceeded from a mountain-cave.
Mat_17:9.—B., D., etc., ἐãåñèῇ
[This bursting forth of the inherent glory of Christ is hardly sufficient to account for the brilliancy of His garments. I see no objection to call to aid an external heavenly illumination, which undoubtedly surrounded Moses and Elijah as they descended from heaven.—P. S.]
[Delitzsch, Bibl. Psychologie. p. 369, supposes that Moses assumed an immaterial yet external visible (?) appearance conformable to his former body.—P. S.]
[Strauss views the transfiguration as a poetic imitation of the event related, Exo_24:1; Exo_34:29 sq., when Moses went up to Mount Sinai into the presence or Jehovah, and on returning “his face shone,” that the children of Israel were afraid to come nigh him. Strauss thinks the only alternative lies between his mytho-poetic and the old orthodox view. See his new Leben Jesu, 1864, p. 516 sqq. But the circumstantial agreement of the three Evangelists in their account the definite chronological date of the event, its connection with what follows, the allusion to it by one of the wit cases in 2Pe_1:16-18, and the many peculiar traits to which no parallel is found in the transfiguration of Moses, make the mythical view impossible here. Renan, in his Vie de Jesus, ignores the transfiguration.—P. S.]
[Compare here my note on p. 228 sqq.—P. S.]
[In German: Hochkirche, a term often improperly used by German writers as a noun, and as identical with the established church of England, when high church, low church, and broad church are adjectives only to designate the different parties or theological schools in the Anglican Church, or in the Protestant Episcopal Church of the United States. It is surprising that the Edinb. translation literally renders High Church, which, to the best of my Knowledge, is never used as a noun in good English.—P. S.]
Gerlach and Lisco adhere to the tradition that Tabor was the mount of transfiguration. But it would betray weakness and want of freedom to insist upon this point in a sermon simply on account of the catholic tradition.