Matthew 17:5

Mat 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 Exo 40:34; 1Ki 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 2Pe 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 Mat 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 Deu 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 Joh 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 Gen 15:12; Isa 6:5; Eze 2:1; Dan 10:8; Rev 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. For their beholding him clothed with such glory would tend to establish them in the belief of his being the Messiah, notwithstanding the sufferings which he was to pass through; and the conference which he had with Moses and Elias concerning those sufferings, and the death in which they were to terminate, might make them sensible how agreeable it was to the doctrine of Moses and the prophets that the Messiah should be evil-entreated and die before he entered into his glory. 2d, To arm them for, and encourage them under, their own sufferings, by a demonstration of a future state, and a display of the felicity of that state. Here they see Moses, who had died in the land of Moab, and was buried in a valley in that land. Deu 34:5, alive in a state of glory. This then was a demonstration to them of the immortality of the soul, for Moses, it is certain, had not been raised from the dead with regard to his body, Christ being the first-fruits from the grave, or the first whose body rose to immortal life, as is evident from 1Co 15:20; 1Co 15:23; Act 26:23; Col 1:18; Rev 1:5. Here they also see Elijah, who indeed had not died, but had been translated, that is, as the apostle expresses it, had not been unclothed of the body, but clothed upon with an immortal body, or whose mortality had been swallowed up of life, 2Co 5:4. He was therefore in that state of glory in which the saints will be after the resurrection and the general judgment. The disciples, therefore, had thus full proof, even of a two-fold state of future felicity awaiting the righteous, first, in their souls, immediately after death; and secondly, in both their bodies and souls after the resurrection. And it is remarkable that St. Paul particularly distinguishes these states, 2Co 12:2-4, speaking of being caught up both unto paradise, the state and place of holy souls after death; and also into the third heaven, the state and place of the faithful after the resurrection. This discovery, made to the disciples, was of great importance, and very necessary in those times when the opinions of the Sadducees were so prevalent; and it appears from all the epistles in the New Testament, that the apostles derived great support under their sufferings from the prospect of the future glory that awaited them, in their hopes of which this vision must have greatly confirmed them. 3d, To show them the superiority of Christ as a teacher, lawgiver, and mediator, to Moses and Elias, who, though both eminent in their stations, were only servants, whereas this was God’s beloved Son; and, of consequence, that he was to be preferred to all that had preceded him, whether patriarchs or prophets, and therefore that the gospel was more excellent than the law, the Christian than the Jewish dispensation. For when Moses and Elias (representing the law and the prophets) were present, the Father from heaven commanded that his Son should be heard in preference to them. 4th, That the preceding dispensations of the law and the prophets were in perfect harmony with Christ and his dispensation, were introductory thereto, and to terminate therein; for when Moses and Elias had disappeared, Jesus remained as the sole teacher of his disciples, and of consequence of his church and people.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

17:5 a bright cloud overshadowed them: Such an occurrence accompanied God’s presence among the ancient Israelites during Moses’ ministry (see Exod 24:15-18; 25:8; 29:45-46; 40:34-38). • my dearly loved Son: The Father was confirming what Peter had previously affirmed (Matt 16:16-17). • They should listen to him because Jesus is God’s Son, who, as a prophet, reveals God’s will (11:27; see Deut 18:15, 18; Acts 3:22-23; 7:37).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 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 Luk 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 Luk 9:34.—φωνὴ, a voice) A voice came from heaven, firstly, ch. Mat 3:17; secondly, at this central period; thirdly, and lastly, a little before our Lord’s Passion, Joh 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 Mat 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.” Psa 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,” Isa 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,” Deu 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_17:5 ff. Ἰδοὺ καὶ … ἰδού] lively way of introducing the various points of importance.

νεφέλη φωτεινή] a luminous, clear, bright cloud, represented in Matthew as, without doubt, a marvellous phenomenon, not in itself certainly, but in connection with the incident which it accompanies.

ἐπεσκίασεν] A luminous cloud overshadows them, casts a kind of light and shade over their forms, so that they are rendered less clear than they were before the cloud intervened. Olshausen unwarrantably fancies that ἐπεσκ. has been employed in consequence of the light having been so strong as to dazzle the eyes and affect the sight.

αὐτούς] viz. Jesus, Moses, and Elias (Mat_17:4). The disciples hear the voice from out the cloud (Mat_17:5-6), are therefore not to be regarded as being within it, as is likewise manifest a priori from the fact that the cloud, as was so frequently the case in the Old Testament, is here the sacred symbol of the divine presence (Wetstein on this passage, comp. Fea, ad Hor. Od. i. 2. 31), and therefore accompanies those three divine personages as a σημεῖον for the disciples, on whose account likewise the voice sounds from the cloud. This in answer to Olearius, Wolf, Bengel, Baumgarten-Crusius, who refer αὐτούς to the disciples; and to Clericus, who refers it to all who were present.

φωνὴ κ.τ.λ.] no less the voice of God than that in Mat_3:17.

ἀκούετε αὐτοῦ (see critical remarks) is the divine ratification of the words of Moses in Deu_18:15, according to their Messianic import. However, the hearing (i.e. faith and obedience) is the point on which stress is to be laid, as is evident from its being put first. This command is now in order (not so, as yet, in Mat_3:17), coming as it does at a time when Jesus had attained to the full dignity of His prophetic office, but when, at the same time, the prospect of what awaited Him was calculated to put the ἀκούειν of the disciples to the severest test.

Mat_17:6-7 occur only in Matthew. Comp. Dan_10:9 f.; Rev_1:17.

ἥψατο] Tactus familiaris et efficax, Bengel.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 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 (Mar 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The article or the word, That, severeth 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 that although he be of right the only Son, yet is he chief among many in that he is the fountain and head of the adoption.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 5. A bright cloud overshadowed them] Or as six MSS. and Ephraim read it, a cloud of light, νεφεληφωτος; which reading GRIESBACH has admitted into the text. As a bright cloud, or a cloud of light could not overshadow, or cast any kind of shade, the word επεσκιασεν should be translated, surrounded them. A cloud was frequently the symbol of the Divine presence; but such a cloud had always something very remarkable in its appearance. Ezekiel, Eze 1:4, represents it as a great cloud, and a fire unfolding itself, and a brightness about it, and out of the midst thereof, as the colour of amber out of the midst of the fire; and in Eze 1:28, he tells us that this was the appearance of the likeness of the glory of the Lord. See also Ex 16:10; Ex 40:33, c. Eze 43:2, and 1Ch 5:14. But it was generally in a thick, dark cloud, that God manifested himself under the law; see Ex 19:9; Ex 20:21. This might be designed as emblematical of the old covenant, which was but the shadow of the good things which were to come, Heb 10:1; and the cloud of light mentioned here, the emblem of that glorious display of God, in his Gospel, by which life and immortality were brought to light, 2Ti 1:10.

This is my beloved Son] Ουτος εϚιν ο υιος μου ο αγαπητος, εν ω ευδοκησα, This is my Son, the beloved one, in who I have delighted, or, been well pleased. God adds his testimony of approbation to what was spoken of the sufferings of Christ by Moses and Elijah; thus showing that the sacrificial economy of the old covenant was in itself of no worth, but as it referred to the grand atonement which Jesus was about to make; therefore he says, In him HAVE I delighted, (ευδοκησα,) intimating that it was in him alone, as typified by those sacrifices, that he HAD delighted through the whole course of the legal administration; and that it was only in reference to the death of his Son that he accepted the offerings and oblations made to him under the old covenant. Hear HIM. The disciples wished to detain Moses and Elijah that they might hear them: but God shows that the law which had been in force, and the prophets which had prophesied, until now, must all give place to Jesus; and he alone must now be attended to, as the way, the truth, and the life; for no man could now come unto the Father but through him. This voice seems also to refer to that prediction in De 18:15. The Lord shall raise up a Prophet like unto me: HIM SHALL YE HEAR. Go no more to the law, nor to the prophets, to seek for a coming Messiah; for behold he IS come! Hear and obey him, and him only.

This transfiguration must have greatly confirmed the disciples in the belief of a future state, and in the doctrine of the resurrection; they saw Moses and Elijah still EXISTING, though the former had been gathered to his fathers upwards of 1400 years, and the latter had been translated nearly 900.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 (Exo_33:9), the “cloud that filled the house of the Lord on the dedication of the Temple” (1Ki_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” (Zec_2:10; Zec_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 Joh_1:14), and that it was in this sense true that “the tabernacle of God was with men” (Rev_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 Mat_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 (Heb_1:1-2), and that they should never pass away (Mat_24:35).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

While he yet spake,.... That is, while Peter was proposing the above to Christ, before an answer could be given by him, and which was unworthy of one, another scene of things presents, and a full answer is returned him by a voice from the Father; directing him and his fellow disciples, to attend to Jesus only, and not to Moses and Elias;

and behold, a bright cloud overshadowed them; that is, Jesus, Moses, and Elias; the two last of which were seen no more; and which cloud covered them, as the cloud of glory covered the Israelites in the wilderness: and which, as it ceased at the death of Moses, the first prophet; one like unto it appeared at the declaration of Christ, as the greater prophet, spoken of, and typified by Moses. The disciples at its first appearance were not under it, and overshadowed by it; for Luke adds, "and they feared as they entered into the cloud"; there was such a solemnity and glory in it, as struck their minds with awe and fear, as they gradually came into it, and under it. This cloud, which is said to be a "bright" one, was a symbol of the divine presence, and a token of the love, grace, and favour of God; and expressive of the brightness and clearness of the Gospel dispensation, in distinction from the obscurity of the legal one, signified by the thick, dark, and black cloud, God descended in on Mount Sinai, when he gave the law;

and behold, a voice out of the cloud. The word "behold", is prefixed both to the cloud and to the voice out of it, which were both wonderful and surprising; and which voice came from heaven, and from the excellent glory, from God the Father in heaven: as says Peter, who was now present, Pe2 1:17. Which said,

this is my beloved Son; not a servant, as Moses, Elias, and the rest of the prophets were: though as Mediator, and as considered in his office capacity, he was a servant; but in this clause, he is considered in his personal character and relation to the Father, as a divine person, who was the Son of God: not by creation, as angels and men are the sons of God; nor by adoption, as saints are; or on account of his miraculous incarnation, and resurrection from the dead; whereby indeed, he was manifested and declared to be the Son of God, which he was before; but on account of his natural relation to God, as his Father; he being the eternal, essential, and only begotten Son of God, in a way of filiation no creature is, and which, is ineffable by us. And as such he is dearly beloved of God his Father, being his image and the brightness of his glory; of the same nature and perfections with him, and equal to him. So he ever was, and will be, and that even in the meanest form and lowest condition, in which he has appeared: he was his beloved Son, when he was made flesh and dwelt among men, while submitting to ordinances, as to baptism, and obeying his Father's will, when covered with reproach, and full of sorrows; when he hung upon the cross, and laid down his life for his people; which he showed, by concealing nothing from him; by putting all things into his hands, and by appointing him the head of the church, the Saviour of the body, and the judge of quick and dead.

In whom I am well pleased: Mark and Luke have not this clause, but Peter, who was present, and heard the words spoken, mentions it, Pe2 1:17 which confirms Matthew's relation. This regards, not so much the well pleasedness of God with the person of Christ, which is expressed in the former clause; but signifies that he was in him, as Mediator, well pleased with all his people; he was well pleased with his righteousness he was working out, whereby the law was magnified, and made honourable; and with the sacrifice he was about to offer up, which would be of a sweet smelling savour to him, his justice being entirely satisfied with it; and with all he did and suffered in human nature; which were things that always pleased the Father, being according to his will, his counsel and covenant: and so he graciously accepted of, and was infinitely well pleased with all his elect, as considered in him, and represented by him, on account of his righteousness, sacrifice, and satisfaction:

hear ye him; as the former clause chiefly respects that part of his mediatorial office, the priestly, this regards his prophetic office principally, and also his kingly office; so that in this divine testimony, first his sonship is bore witness to, and then his several offices; which his sonship is the foundation of, and qualifies him to bear and execute. This clause has the very words which Moses delivered, when he spoke of the Messiah, the great prophet like unto himself, that should be raised up among the Jews; saying, "unto him ye shall hearken", Deu 18:15. So that these words, "hear ye him", most clearly point to Christ, as being this prophet, who is to be heard, and he only; not Moses, but he, the prophet Moses prophesied of; nor Elias, or any of the other prophets, but one greater than them all: hear and believe his prophecies, concerning his sufferings, death, and resurrection, lately delivered by him; listen to, and embrace his doctrines, as coming from God, and as having a divine impress upon them, and being confirmed by miraculous works; submit to his ordinances, and obey his commands, as king of saints; hear him always, and in all things.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

Ver. 5. While he yet spake] But had no answer (because he deserved it not) to so foolish a proposition. Only the Father answereth for the Son, by the oracle out of the cloud, according to that, "I bear not witness to myself, but the Father that sent me, he it is that beareth witness of me," Joh 8:18.

A bright cloud overshadowed them] As a curtain drawn between them and the heavenly glory; to the contemplation whereof they were not yet sufficient. Hereby also their senses were drawn off from beholding Christ’s glory, to hear the voice from heaven, which by the cloud, as by a chariot, was carried into their ears with greater sound and solenmity. Non loquendum de Deo sine lumine, was a saying of Pythagoras; God may not be mentioned without a light.

This is my beloved Son, in whom] Here God maketh use of three different passages and places of his own Book, Psa 2:7; Isa 42:1; Deu 18:18, to teach us when we speak, to speak as the oracles of God, inure ourselves to Scriptural language, 1Pe 4:11. The voice also which Christ heard from heaven at his baptism, in his first inauguration, is here repeated totidem verbis, in his transfiguration, which was no small confirmation to him, doubtless; as it was also to Peter and the rest, that this voice was the same in effect with his and their confession of Christ in the former chapter, Mat 17:16; "Thou art Christ, the Son of the living God."

In whom I am well pleased] εν ω ευδοκησα, In whom I do acquiesce, and have perfect and full complacency, singular contentment. And as in him, so in us through him, Zep 3:17, he rests in his love to his, he will seek no further; efficit nos sibi dilectos in illo Dilecto, he hath made us accepted in that beloved One. Here we have God’s acquittance for our better security.

Hear ye him] As the arch-prophet of the Church, Deu 18:15, that Palmoni Hammedabber, as Daniel {Dan 8:13} calleth him, that excellent speaker, that master of speech that came out of the bosom of his Father, and hath his whole mind at his fingers’ ends, as we say, "Hear ye him;" hear none but him, and such as come in his name and word. Haec vox hunc audite summam authoritatem arrogat Christo (saith Erasmus). At nunc videmus passim dormitari ad Christi doctrinam seu crassam ae rudem, et concionis auribus inculcari quid dixerit Scotus, quid Thomas, quid Durandus, &c. But what said St Augustine? when Manicheus, contesting with him for audience, said, Hear me, hear me: Nay, said that Father, Nec ego tu, nec tu me, sed ambo audiamus apostolum, &c. Neither hear thou me, nor I thee, but let us both hear Christ. Cyril saith, "that in a synod at Ephesus, upon a high throne in the temple, there lay sanctum Evangelium to show that Christ was both present and President there." He is Rabbenu Doctor irrefragabilis Padre Cerephino, &c. And if Popish votaries so observe their governors, that if they command them a voyage to China or Peru, they presently set forward, to argue or debate upon their superior mandates they hold presumption, to disobey them, sacrilege; how much more should we give this honour, audience, and obedience to Christ, the wisdom and word of God?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

A bright cloud overshadowed them - The word “overshadow” here means, rather, to “be diffused” or “spread” over them. It does not mean that it made a shade. A cloud was the symbol of the divine presence. Thus, God went before the Israelites in a cloudy pillar - dark by day and bright by night Exo 14:19-20; he appeared on Mount Sinai in a cloud bright by fire Exo 24:15-17; and a cloud, the symbol of the divine presence - called the Shechinah - dwelt continually in the most holy place in the temple, 1Ki 8:10-11; Eze 1:4; Eze 10:4. When, therefore, the disciples saw this cloud, they were prepared to hear the word of the Lord.

This is my beloved Son - This was the voice of God. This was the second time that, in a remarkable manner, God had declared this. See Mat 3:17. This was spoken to confirm the disciples; to make known to them that it was their duty to hear Christ rather than any other, and to honor him more than Moses and Elijah; and to strengthen their faith in him when they should go forth to preach the gospel after he was shamefully put to death. After this, it was impossible for them to doubt that he was truly the Son of God. See 2Pe 1:17-18.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mark and Luke relate the same without any considerable variation, only Luke saith, they feared as they entered into the cloud. It seemeth that the cloud did encompass them, so as they seemed all as if they had been within the cloud. This still increased their fear. It is observable, that God did very often make his appearances to people in a cloud, making the clouds his chariots, Exo 16:10; 40:34; Num 11:25; Psa 104:3; to teach us humility, not to pry too much into his secrets, who covereth himself with thick darkness, and likewise to consult our weakness, who are not able to behold him as he is. This is said to be a bright cloud, so differing from the cloud in which he appeared under the law, but without doubt it had something of a shadow in it, and was chosen of God for some abatement of the brightness of his glory. This cloud encompasses Christ, Moses, and Elias, and also Peter, James, and John.

And behold a voice out of the cloud: they saw no visible shape, no more did the Jews, Deu 4:15, only, as St. Peter (who saw it) expresses it, 2Pe 1:17, there came such a voice from the excellent glory. He speaks of this very time, as may appear from 1Pe 1:18. The voice is the same which was heard upon the baptism of Christ, Mat 3:17; only there is added to it, hear ye him: you need no Elias to instruct you, hear him. Thus Moses saw what he had before prophesied of, Deu 18:15,18, fulfilled: he in this ministry as a servant in the house of God had prophesied, that the Lord would raise up a prophet from amongst their brethren like unto him, and put his words into his mouth and he should speak unto them all that God should command him, Deu 18:18; and, Deu 18:15, unto him ye shall hearken. God had now fulfilled that word, and he declares that this prophet was his Son, his beloved Son, and commands them to hear him. Which words establish Christ as the only Doctor and Teacher of his church, the only one whom he had entrusted to deliver his truths and will to his people, the only one to whom Christians are to hearken: nor doth this destroy the ministers of the word, who are no more than the interpreters of what he hath said, and are no more to be regarded than as by them we hear Christ speaking more plainly and frequently unto us. This appearance of God from time to time in a cloud, and that not in any visible shape, but in an excellent glory, causing a voice to be heard, lets us see the audaciousness of those who by any pictures or images pretend to make any representation of any person in the Trinity. And this command from God to us to hear Christ, lets us also see the audacity of those who take upon them to impose upon Christians what Christ never spake.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. A bright cloud — Literally, a cloud of light. Overshadowed them — Where the cloud was made of light, the shadow must be a radiance. Them — The former lustre described in Mat_17:2 belonged to Jesus alone. The others were dim in the comparison. But the “cloud of light” suffuses them all with its glory. A voice out of the cloud — The voice, namely, of God, the Father Almighty. This seems to show that the cloud was the Shekinah, or divine presence. It was the same, perhaps, which filled the temple at the dedication by Solomon. It dwelt in the ancient temple and the tabernacle. This is my beloved Son — As the lustre had been most glorious on him alone, so the voice testifies to him alone. The servants are unnoticed by it, the Son alone is named. Hear ye him — Hear net them, but him. God spake in former times by the prophets, but now he speaks by his Son, Heb_1:1. Moses has passed away, and the prophets have ceased; and one in whom the law and the prophets meet has now appeared. How much this scene impressed Peter is evident from his own words, (2Pe_1:16-18,) written long years afterwards: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A bright cloud overshadowed them. The cloud spread over and around, not Jesus only and the other two, but in some degree over the apostles also, as St. Luke adds, "They feared as they entered into the cloud." It was the Shechinah, the token of the presence of the Most High, who dwelleth in the unapproachable light. It enshrouded Jesus and his two companions, so that mortal eye could not pierce it or even look upon it; but the apostles, who were outside its immediate contact, were in some sort included in its influence, so that it could be said to overshadow them. St. Peter calls it "the excellent glory (thv megaloprepouv doxhv)". (2Pe_1:17) The cloud from which on Sinai the old Law was given, was dark and threatening; (Exo_19:18 Exo_20:21) this was bright, coming not to terrify, but to teach and to bless. Here is seen the contrast between the two dispensations, the Law and the gospel. (comp. Heb_12:18-24) A voice out of the cloud. It was the voice of God the Father, for he called Jesus, My beloved Son. The same voice, saying the same words, had been heard over the waters of Jordan when Jesus was baptized; (Mat_3:17) it spake once again just before his Passion; (Joh_12:28) at all times witnessing the Father"s love and the perfect Divinity of Christ. Now, as before, the Holy Trinity was revealed, the Father speaking with audible voice, the Son standing in radiant light, the Holy Spirit present with the intense brightness of the enveloping cloud. The words heard are fontal in the earlier Scriptures. Thus in Isa_42:1 we read, "Behold my Servant, whom I uphold, my Chosen in whom my soul delighteth;" and in Psa_2:7, "Thou art my Son; this day have I begotten thee." Hear ye him. Not Moses and Elias, but Jesus, the Mediator of a better covenant. (Heb_8:6) "This voice," St. Peter testifies, "we ourselves heard come out of heaven, when we were with him in the holy mount". (2Pe_1:18) As Edersheim remarks, even if this Epistle is not St. Peter"s, it still would represent the most ancient tradition. "God, having of old spoken unto the fathers in the prophets, hath at the end of these days spoken unto us in his Son". (Heb_1:1) The command to hear him recalls the saying of Moses, (Deu_18:15) that in good time God would raise up from Israel a Prophet like unto himself, and that unto him they shall hearken.

A repetition of the Divine approval.

The Transfiguration does not stand alone in our Lord"s life. There are two other scenes with which it may be compared. "The one is the descent of the Holy Ghost on him, under the symbol of a brooding dove, after his baptism." The other is the sound as of thunder, and the responding voice of the Father, saying of his Father-Name, "I have both glorified it, and will glorify it again." And it should be noticed that the first direct manifestation of God to Christ at his baptism occurred as the beginning of his active mission as a Teacher. The second at the Transfiguration occurred as the starting of Christ on the suffering portion of his mission. And the third the thunder voice as a precise assurance and encouragement when our Lord was entering upon his Passion.

I THE KEYNOTE OF CHRIST"S LIFE WAS DOING HIS FATHER"S WILL. See his words at twelve years of age. He would not only do his Father"s will, but do it in the Father"s way; and bear it, if it involved bearing. Our Lord"s meat and drink were to do the will of his Father.

II THE JOY OF CHRIST"S LIFE WAS TO RECEIVE SIGNS OF THE DIVINE APPROVAL. We can hardly imagine how delightful to the obedient Son must have been these voices out of heaven. And never was the voice more strengthening than when our Lord was proposing to himself a full surrender to the Father"s will, which involved humiliation, suffering, seeming failure, and death. Christ purposed to accomplish a decease." The term is a striking and suggestive one. Christ"s death was something he did, "accomplished;" it was not merely something he suffered. His own will was in it. He laid down his life. He gave himself for us. He offered in sacrifice his obedient Sonship. That saves us. That Moses and Elias approve. That God the Father approves. The Transfiguration was chiefly intended for our Lord himself. "It was a great gift of his Father, an acknowledgment of his faithfulness up to this point, and a preparation for what lay before him." "To Jesus the recognition of his Father"s voice must have been a repetition of the transcendant joy of the baptismal greeting.

Must we not say that for the moment all else was forgotten, or in that absorbed; that "He heard not, saw not, felt not aught beside, Through the wide worlds of pleasure and of pain, Save the full flowing and the ample tide Of that celestial strain"? R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Hear ye him - As superior even to Moses and the prophets. See Deut. xviii, 17.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The witness of the Father:

v. 5. While he yet spake, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is My beloved Son, in whom I am well pleased; hear ye Him.

While Peter was still filled with the ecstasy of the scene and describing the beauty of a continuance of the phenomenon, a bright cloud, a cloud of light, surrounded them. As at other times a dark cloud will obscure the light, so here the intense brightness of the cloud of glory hindered their vision; human eyes are not strong enough to endure the light from the throne of heaven. Here was the cloud of the New Testament covering both High Priest and altar of the New Covenant, Exo 40:24. The disciples had at least, up to that moment, been able to observe a few things, though their vision had not been very clear, but at this climax they are overcome. For the voice of the Father uttered" almost the same words as at the baptism of Jesus: This is My Son, the Beloved One, in whom is My delight. It was a most solemn attestation of Jesus as the Messiah and Son of God, destined to sink into their hearts and minds forever. Him they should hear, to Him, in His Word, they should render unquestioned obedience. The time of the reign of the Law, as represented in Moses, and the time of mere prophecy, as represented in Elijah, was past; grace and truth, the Gospel, the Gospel glory, have come in and with Jesus Christ. No need to look for further visions and revelations; we have the Word of Jesus, the Word of salvation.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. A cloud was put before the disciples’ eyes, for two reasons.

1. To allay the lustre and resplendency of that glory which they were swallowed up with. As we cannot look upon the sun in its full brightness, but under a cloud by reflection; so the glory of heaven is insupportable, till God veils it and shelters us from the surcharge of it.

2. A cloud overshadows them, to hinder their farther prying and looking into the glory. We must be content to behold God here through a cloud darkly, ere long we shall see him face to face.

Observe, 2. The testimony given by God the Father out of the cloud concerning Jesus Christ his son: This is my beloved Son, in whom I am well pleased.

Here note, 1. The dignity of his person, he is a son, therefore, for nature coessential, for dignity coequal, for duration coeternal, with the Father; and a beloved son, because of his likeness and conformity to him. A father’s likeness is the cause of love; a unison of wills causes a mutual endearing of affections.

Note, 2. The excellency of his mediation, In whom I am well pleased. Christ in himself was most pleasing to God the Father, and in and through him he is wll pleased with all believers. Christ’s mediation for us makes God appeasable to us. .

Note, 3. The authority of his doctrine: Hear him, not Moses and Elias, who were servants, but Christ my Son, whom I have commissioned to be the great Prophet and Teacher of my church: therefore adore him as my Son, believe in him as your Saviour, and hear him as your lawgiver. He honours Christ most, that obeys him the best. The obedient ear honours Christ more than either the gazing eye, the adoring knee, or the applauding tongue. This is my beloved Son, hear him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

5. A bright cloud overshadowed them. Christ, Moses and Elijah are represented as in the cloud which separated them from the disciples' sight; and out of this cloud the voice spoke to the disciples. By the disciples such a luminous cloud would be instantly accepted as a symbol of Divine presence. A bright cloud, the Shekinah, is throughout the Old Testament dispensation employed as a symbol of God's presence, being very generally entitled “the glory,” or “the glory of the Lord.” This is my beloved Son. The same voice which had once before been heard at the baptism. Such a confirmation of the great confession of Peter was never to be forgotten. Almost a generation later, when he wrote his second epistle, the remembrance of this night was as vivid as ever: “For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory.” Hear ye him. The Divine voice that spoke at Sinai and the baptism is heard, declaring Christ's superiority to Moses and Elias, in that he is “the beloved Son,” and commanding all to Hear Him. Henceforth, not Moses, or Elias, are the lawgivers of the people of God, but Christ. The saints are bidden to turn from every human teacher, even those as revered as Moses and Elias, to listen to our Lord. To hear Him will lead from error and sin into truth, righteousness and fitness for heaven.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

behold

This alerts the reader to pay attention to the surprising information that follows.

overshadowed them

"came over them"

there was a voice out of the cloud

Here "voice" refers to God speaking. AT: "God spoke to them from out of the cloud" (See: Metonymy)

the disciples heard it

"the disciples heard God speak"

they fell on their face

Here "fell on their face" here is an idiom. AT: "they fell forward, with their faces to the ground" (See: Idiom)

translationWords

voice

beloved

Son of God

disciple

fear

Jesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

5. ἀκούετε αὐτοῦ for αὐτοῦ ἀκούετε on the authority of אBD.

5. οὗτός ἐστιν ὁ υἱὸς κ.τ.λ. Words that recall the baptism of Jesus; ch. Mat 3:17, where see note. For the tense of εὐδόκησα, cp. παρεδόθη, ch. Mat 11:27.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5.] αὐτούς, viz. our Lord, Moses, and Elias. Luke adds, ἐφοβήθησαν δὲ ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην. That the Apostles did not enter the cloud, is shewn by the voice being heard ἐκ τῆς νεφέλης. The ἀκούετε αὐτοῦ, and disappearance of the two heavenly attendants, are symbolically connected,—as signifying that God, who had spoken in times past to the Fathers by the Prophets, henceforth would speak by His Son.

Vv. 6, 7 are peculiar to Matthew.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5. While He was still speaking, behold, a cloud of light over-shadowed them: and behold a voice out of the cloud, saying, This is My Son, the Beloved its whom I took pleasure; hear Him.]—ἔτι αὐτοῦ λαλοῦντος] is inserted by the editor; cf. similar insertions, Mat 12:46 = Mar 3:31, and Mat 9:18 = Mar 5:21. In both these passages, however, the clause is placed at the beginning of a section as a connecting link. Here there seems no reason for the insertion. Lk. has a similar clause; see below. Mk. has καὶ ἐγένετο here twice, and in 1:9, 11, 2:23, 4:4, 39. Mt avoids it in 1:9, 2:23, 4:4. He has it 5 times in a formula, 7:28, 11:1, 13:53, 19:1, 25:1. In 3:17 = Mar 1:9 he has καὶ ἰδού, and in clause b here he assimilates to that passage. In clause a he has simply ἰδού.—νεφέλη] Mt. adds φωτινή; cf. Rev 14:14 νεφέλη λευκή. The cloud is the symbol of the divine presence. It was to reappear in the Messianic period; cf. 2 Mal 2:8 ὀφθήσεται ἡ δόξα τοῦ Κυρίον καὶ ἡ νεφέλη.—ἐπεσκίασεν] cf. Exo 40:29 ἐπεσκίαζεν ἐπʼ αὐτὴν ἡ νεφέλη.—καὶ ἰδού] for Mk.’s καὶ ἐγένετο, assimilated to 3:17.—οὗτός ἐστιν, κ.τ.λ.] See on 3:17. Mt. assimilates to that passage by adding ἐν ᾧ εὐδόκησα.—ἀκούετε αὐτοῦ] cf. Deu 18:15, αὐτοῦ ἀκούσεσθε. Christ was the prophet foretold by Moses.

(E)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.