Matthew 17:8

Mat 17:8. Ἰησοῦν μόνον, Jesus alone) Hence it is evident that He is the Son, who is to be heard, not Moses, nor Elias.

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

Mat 17:8 . nd so ends the vision. ἐπάραντες τ . ὀ ., etc., raising their eyes they see no one but Jesus. Moses and Elias gone, and Jesus in His familiar aspect; the dazzling brightness about face and garments vanished.

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

(8) They saw no man, save Jesus only.—The words, following as they do upon the “Be not afraid,” imply a marked contrast to Peter’s rash utterance. It was not “good” for frail men such as they were to tarry long in the immediate glory of the Presence. It was a relief to see “Jesus only” with them, as they had been wont to see Him. So in our own lives, moments of spiritual ecstasy are few and far between, and it is good for us that it should be so, and that we should be left to carry the fragrance and power of their memory into the work of our common life, and the light of our common day.

It may not be amiss to say a few words as to the credibility of a narrative which is in itself so wonderful, and has been exposed so often to the attacks of a hostile criticism. And (1) it is obvious that what is commonly known as the rationalistic method of interpretation is altogether inapplicable here. The narrative of the Evangelists cannot by any artifice be reduced to a highly-coloured version of some natural phenomenon falling under known laws. If accepted at all, it must be accepted as belonging to the region of the super natural. (2) The so-called mythical theory, which sees in such narratives the purely legendary after-growth of the dreaming fancies of a later age, is of course possible here, as it is possible wherever the arbitrary criticism which postulates the incredibility of the supernatural chooses to apply it; but it may, at least, be urged against its application in this instance that there was nothing in the Jewish expectations of the Messiah likely to suggest such a legend, and that the circumstances connected with it are such (e.g., its association with our Lord’s sufferings, and the strange, abrupt utterance of Peter) as were hardly likely to suggest themselves either to the popular imagination or to that of an individual mind. (3) The position which it occupies both in our Lord’s ministry and the spiritual training of the disciples, while, on the one hand, it raises the Transfiguration above the region of a mere marvel, is, it may be urged again, such as was not likely to occur to a simple lover of the marvellous. (4) Lastly, the language of Joh_1:14 and (though with less certainty, owing to the doubt which hangs over the genuineness of that Epistle) of 2Pe_1:16, may surely be allowed some evidential weight, as being of the nature of allusive reference to a fact which the writers take for granted as generally known. Over and above St. Peter’s direct reference, we note the recurrence of the words “decease,” “tabernacle,” as suggested by it (2Pe_1:13; 2Pe_1:15).

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

8. they saw no man, save Jesus only] Christ, who came to fulfil the Law and the Prophets, is left alone. To His voice alone the Church will listen.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when they had lift up their eyes,.... And "looked round about", as Mark says, to see whether the same objects still continued, as Moses and Elias; and the bright cloud:

they saw no man; neither Moses nor Elias, who were both gone: signifying, that though the law and the prophets were till this time, they were now finished and completed, and the Mosaic economy was to be no more; as these men appeared no more after, nor will they till the second coming of Christ. And Mark has it, "they saw no man any more"; that is, these men any more, neither then, nor afterwards, "save Jesus only". Mark adds, "with themselves"; in the same form as before his transfiguration. Christ is the only Mediator, Saviour, and Redeemer; the only Prophet, Priest, and King; and who only is to be, and can be beheld as such; and who does, and will abide with his people; and helps, comforts, and saves them, when none else can. Luke observes, that "when the voice was past, Jesus was found alone"; which was so ordered, that it might be a clear case, that this voice was only concerning Christ, and not either Moses or Elias.

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

8 And when they had lifted up their eyes, they saw no man, save Jesus only.

Ver. 8. Save Jesus alone] To teach them that Moses and Elias, the law and prophets, vail bonnet to Christ; that there is but one mediator, even the man Christ Jesus; that there is sufficient in him to satisfy the soul, to comfort the conscience.

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.

No man, save Jesus only. Moses and Elias had vanished, Jesus was left alone, and the voice Divine said, "Hear him." When at Christ"s touch and word the awestruck apostles dared once more to look around and to bethink themselves of what had passed, those were the facts of which they were conscious. The Law and the prophets, types and predictions, are fulfilled in Christ, and are so far superseded. The former were temporary, introductory to the gospel, which is to last forever. Many have seen in the Transfiguration an image and earnest of the future glory of the dead in Christ, when the vile body shall be changed into the likeness of Christ"s glorious body, and they shall shine as the sun, and bear the image of the heavenly. So St. Gregory, "He is clothed with light as with a garment, because in that eternal glory he will be clothed with all the saints, to whom it is said, "Ye are the light of the world." Whence also it is said by the evangelist, that when the Lord was transfigured in the mountain, his raiment became as snow. In which Transfiguration what else is announced but the glory of the final resurrection? For in the mountain his raiment became as snow, because in the height of heavenly brightness all saints will be joined to him, refulgent with the light of righteousness" ("Moral.," 32:6). Unbelief has endeavoured to throw discredit on the historical accuracy of the accounts of this great event. It was a dream, an atmospheric disturbance, an unusual play of light and shade, a myth, an allegory; the two heavenly visitants were two unknown disciples with whom Jesus conversed; the three apostles were rapt in a trance, and the vision was purely subjective; these and such like theories have been started by rationalists and enemies of the supernatural, and even by the partially orthodox, as Tertullian ("Adv. Marc.", 4:22). There can be no doubt that the evangelists and the Apostle Peter regarded the event as an objective reality, upon which hung momentous truths; and we are content to let it stand or fall with the rest of the facts of the gospel narrative. There is no reason to separate it from the other items of the story. When once the stupendous miracle of the Incarnation is allowed, other wonders follow in natural sequence.

The transitory and the permanent.

It almost seems as if St. Peter"s foolish speech spoilt the scene. It is said that "while he yet spake, behold, a bright cloud overshadowed them." It might be a "bright cloud," but it effectually shut out from view the glorified visitors and the transfigured Lord. True, out of it came the marvellous voice, which so alarmed the disciples that they "fell on their face, and were sore afraid." But when the cloud passed, and Jesus bade them "arise," the glory was all gone; there was only Jesus, and he was just as they were accustomed to see him. It is a peculiarity of Mount Hermon that a cloud will be seen to form with extreme rapidity on its summit, and with equal rapidity disperse and disappear, The point on which we dwell is, that St. Peter made a grave mistake when he wanted a special scene to be made a permanent one. The transitory and the permanent each have their mission and their proper relations. There is no wisdom in wishing to confuse them. Take each in its place. Illustrate this.

I THE TRANSITORY IS THE GLORIFIED CHRIST; THE PERMANENT IS THE HUMAN CHRIST. Only for a little while could the earth bonds be loosened, and the glory which Christ was, shine freely out. That was not fitting for the continuous earth relations. For the present the permanent thing was the human body, with its limitations, endurances, and sufferings. But the relief moments must have brought holiest joy. (For Christ"s voluntary limitations, see Philippians 2)

II THE TRANSITORY IS THE SEASON OF HIGH REVELATION; THE PERMANENT IS THE COMMONPLACE, EVERYDAY CHRISTIAN EXPERIENCE. Christian biographies preserve records of ecstatic scenes and experiences enjoyed by Christ"s people. In their very nature such things must be transitory. They would not be what they are if they continued. But what a help and cheer they are to us in the wearing and wearying experience of everyday Christian life! Yet is not this the fact we might oftener have the cheer of vision and revelation if we set ourselves in the way, and climbed the lonely mount for prayer?

III THE TRANSITORY IS THE RELIEF time; THE PERMANENT IS THE WORK TIME. But a man cannot permanently work unless he secures his transitory reliefs. The restings of life are not idlings or wastings. Transfiguration means soul preparations for Calvary.

IV THE TRANSITORY IS THE TRIUMPH TIME; THE PERMANENT IS THE SUFFERING TIME. What makes life so hard is that successes are so brief. Right upon them we have to be down in the valleys of toil and suffering. 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.

8. They saw no man, save Jesus only. When they rose from their prostration the glorious vision was gone.

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.

8. τὸν Ἰησοῦν μόνον. Christ, who came to fulfil the Law and the Prophets, is left alone. To His voice alone the Church will listen.

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.

8. And lifting up their eyes, they saw no one, save Jesus only.] Mk. has: “And suddenly, looking round, they saw no one with them, save Jesus only.” Mt. has modified to suit the previous verse. “Suddenly looking round” would harmonise badly with “Jesus came and touched them.”—οὐδένα] Mt. omits Mk.’s οὐκέτι; see Introduction, p. xxxi.

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