Teks -- Matthew 17:2 (NET)

17:2 And he was transfigured before them. His face shone like the sun, and his clothes became white as light.

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Robertson: Mat 17:2 - He was transfigured before them

He was transfigured before them ( metemorphōthē emprosthen autōn ).

The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change (metȧ ) of form (morphē ). It really presents the essence of a thing as separate from the schēma (fashion), the outward accident. So in Rom 12:2 Paul uses both verbs, sunschematizesthe (be not fashioned) and metamorphousthe (be ye transformed in your inner life). So in 1Co 7:31 schēma is used for the fashion of the world while in Mar 16:12 morphē is used of the form of Jesus after his resurrection. The false apostles are described by metaschēmatisomai in 2Co 11:13-15. In Phi 2:6 we have en morphēi used of the Preincarnate state of Christ and morphēn doulou of the Incarnate state (Phi 2:7), while schēmati hōs anthrōpos emphasizes his being found "in fashion as a man."But it will not do in Mat 17:2 to use the English transliteration metamorphōsis because of its pagan associations. So the Latin transfigured (Vulgate transfiguratus est ) is better. "The deeper force of metamorphousthai is seen in 2Co 3:18 (with reference to the shining on Moses’ face), Rom 12:2"(McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ "as the sun"and his garments "as the light."

Vincent: Mat 17:2 - He was transfigured

He was transfigured ( μετεμορφώθη )

μετά , denoting change or transfer, and μορφή , form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from σχῆμα , the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The μορφή partakes of the essence of a thing; the σχῆμα is an accident which may change, leaving the form unaffected. Compare Mar 16:12; Christ " appeared in another form " (μορφή ) , and 1Co 7:31 : " the fashion (σχῆμα ) of the world passeth away." The distinction passes into the verbs compounded with these two nouns. Thus, Rom 12:2, " Be not conformed to this world," is μὴ συσχηματίζεσθε ; i.e., be not fashioned according to the fleeting fashion of this world. So Rev., fashioned. See, also, 2Co 11:13, 2Co 11:14, 2Co 11:15, where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other hand, a change in the inner life is described as a change of μορθή , never of σχῆμα . Hence, Rom 12:2, " Be ye transformed (μεταμορφοῦσθε ) ; the change taking place by the renewing of the mind. Compare Rom 8:29; 2Co 3:18; Phi 3:21; and see, further, on Phi 2:6, Phi 2:7.

Why, then, it may be asked, is a compound of μορφή employed in this description of the transfigured Saviour, since the change described is a change in his outward appearance? It may be answered, because a compound of σχῆμα , expressing merely a change in the aspect of Christ's person and garments, would not express the deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A fore-shadowing or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality of his being, and prophetic of his revelation " as he is" (1Jo 3:2), in the glory which he had with the Father before the world was (Joh 17:5). In truth, there is a deep and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the dead patriarchs could not wholly convey: a revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This is my beloved Son.

The same truth is illustrated in the use of μορφή in Mar 16:12, where it is said that Jesus appeared in a different form (ἐν ἑτέρᾳ μορφῇ ) after his resurrection. The accidents of figure, face, pierced hands and feet, were the same; but an indefinable change had passed upon him, the characteristic of which was that it prefigured his passing into the condition peculiar and appropriate to his essential spiritual and divine being.

Wesley: Mat 17:2 - And was transfigured

Or transformed. The indwelling Deity darted out its rays through the veil of the 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 its glory, but became white and glittering as the very light, with which he covered himself as with a garment.

Clarke: Mat 17:2 - Was transfigured

Was transfigured - That fullness of the Godhead, which dwelt bodily in Christ, now shone forth through the human nature, and manifested to his disciples not only that Divinity which Peter had before confessed, Mat 16:16, but also the glorious resurrection body, in which they should exist in the presence of God to eternity

Clarke: Mat 17:2 - White as the light

White as the light - But the Cod. Bezae, some of the ancient versions, and several of the fathers, read ως χιων, as snow; and this is the reading in Mar 9:3.

Calvin: Mat 17:2 - And was transfigured before them

2.And was transfigured before them Luke says that this happened while he was praying; and from the circumstances of time and place, we may infer that he had prayed for what he now obtained, that in the brightness of an unusual form his Godhead might become visible; not that he needed to ask by prayer from another what he did not possess, or that he doubted his Father’s willingness, but because, during the whole course of his humiliation, he always ascribed to the Father whatever he did as a divine Person, and because he intended to excite us to prayer by his example.

His transfiguration did not altogether enable his disciples to see Christ, as he now is in heaven, but gave them a taste of his boundless glory, such as they were able to comprehend. Then his face shone as the sun; but now he is far beyond the sun in brightness. In his raiment an unusual and dazzling whiteness appeared; but now without raiment a divine majesty shines in his whole body. Thus in ancient times God appeared to the holy fathers, not as He was in Himself, but so far as they could endure the rays of His infinite brightness; for John declares that not until

they are like him will they see him as he is, (1Jo 3:2.)

There is no necessity for entering here into ingenious inquiries as to the whiteness of his garments, or the brightness of his countenance; for this was not a complete exhibition of the heavenly glory of Christ, but, under symbols which were adapted to the capacity of the flesh, he enabled them to taste in part what could not be fully comprehended.

TSK: Mat 17:2 - transfigured // his face // raiment

transfigured : Luk 9:29; Rom 12:2; Phi 2:6, Phi 2:7 *Gr.

his face : Mat 28:3; Exo 34:29-35; Joh 1:14, Joh 17:24; Act 26:13-15; Rev 1:13-17, Rev 10:1; Rev 19:12, Rev 19:13, Rev 20:11

raiment : Psa 104:2; Mar 9:3

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Poole: Mat 17:1-2 - Peter, James, and John

Ver. 1,2. Both Mark and Luke have recorded this history. Mark saith, Mar 9:3 , his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. Luke saith, Luk 9:28,29 ; And it came to pass about an eight days after these sayings, he took Peter, and John, and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. All three agree the place, upon a mountain. Matthew saith it was six, Luke saith eight days after the preceding discourses. Luke mentions our Lord’ s praying, which neither of the others mentions, and saith his transfiguration began while that he was praying. They all agree the company that was with our Saviour,

Peter, James, and John which were the three our Saviour took with him when he went to pray before his passion, Mat 26:37 . Peter was to be a great instrument in carrying on the works of the gospel. James was he whom Herod killed, Act 12:2 . John was he who outlived all the apostles. He intended to have these three witnesses of his agony, Mat 26:37 ; he prepareth them for that, and for the future testimony they were to give him, by making them eye witnesses of this his glorious transfiguration. This, as to his person, lay in the change of his countenance, looking gloriously as the sun, and his raiment looking extraordinarily white.

Lightfoot: Mat 17:2 - And was transfigured

And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.   

[And was transfigured.] When Christ was baptized, being now ready to enter upon his evangelical priesthood, he is sealed by a heavenly voice for the High Priest; and is anointed with the Holy Spirit, as the high priests were wont to be with holy oil.   

In this transfiguration, he is sealed for the high priest: for mark, 1. How two of the greatest prophets, Moses and Elias, resort to him. 2. How to those words, "This is my beloved Son, in whom I am well pleased," which also were heard from heaven at his baptism, is added that clause, "hear ye him": which compare with the words of Moses, concerning a prophet to be raised up by God, Deu 18:19; "Whosoever shall not hearken to my words, which I shall put into his mouth," etc. 3. How the heavenly voice went out of the cloud that overshadowed them, when at his baptism no such cloud appeared. Here that is worthy observing, which some Jews note, and reason dictates, namely, That the cloud of glory, the conductor of Israel, departed at the death of Moses; for while he lived, that cloud was the people's guide in the wilderness; but when he was dead, the ark of the covenant led them. Therefore, as that cloud departed at the death of Moses, that great prophet, so such a cloud was now present at the sealing of the greatest Prophet. 4. Christ here shines with such a brightness, nay, with a greater than Moses and Elias now glorified; and this both for the honour of his person and for the honour of his doctrine; both which surpassed by infinite degrees the persons and the doctrines of both of them. When you recollect the face of Christ transfigured, shining with so great lustre when he talked with Moses and Elias, acknowledge the brightness of the gospel above the cloudy obscurity of the law and of the prophets.

Haydock: Mat 17:2 - Transfigured

Transfigured. Let no one think that he changed his natural form, laying aside his corporeal, and assuming a spiritual form; but when the evangelist says his countenance shone like the sun, and describes the whiteness of his garments, he shews in what the transfiguration consisted. He added to his former appearance splendour and glory, but laid not aside his substance. ... The Lord was transfigured into that glory with which he will appear again at the day of judgment, and in his kingdom. (St. Jerome) ---

Calvin translates Greek: metamorphousthai, transformed, but contrary to the sentiment of the holy fathers. He did not shew them his divinity, which cannot be seen by the eyes of the body, but a certain glimpse or sign of the same: hence the hymn: Quicunque Christum quæritis,

Oculos in altum tollite;

Illic licebit visere

Signum perennis gloriæ.

Gill: Mat 17:2 - And was transfigured before them // and his face did shine as the sun // and his raiment was white as the light

And was transfigured before them,.... Peter, James, and John, before whom he was metamorphosed, or changed into another form; for not the substance of his body was changed, nor even the shape of it altered, only it received a more glorious form; that whereas before he appeared in the form of a servant, and looked mean and despicable, now he appeared in the form and majesty of God; or there was a divine glory; which from his deity showed itself in a visible manner through his flesh:

and his face did shine as the sun it had still the same appearance of an human face, but had such a dazzling glory upon it, as equalled the sun shining in its full strength:

and his raiment was white as the light: he did not put off his clothes, nor were the nature and substance, and fashion of them changed; but such rays of glory darted through his flesh, and through his clothes, as made them as bright and shining, as the light of the sun at noon day. Mark says, they became "exceeding white as snow, so as no fuller on earth can white them". The Vulgate Latin reads, "as snow", here; and so do the Ethiopic version, and Munster's Hebrew Gospel. Snow has a peculiar whiteness in it, and is therefore made use of, to express the glittering brightness of Christ's raiment; and the fuller is mentioned, who by the Jews ^a is called כובס, and means one that whitens wool, or raiment, and such an one is here designed: not that any fuller makes garments of another colour white; for though this may be done, it is not the work of fullers, but dyers: but fullers, whatever colour garments are of, if sullied and spotted, can restore them to their native colour; and if white, can bring them to their former whiteness: now Christ's garments were as white, yea, whiter, than any such men could possibly make garments, that were white at first: what colour Christ's garments were of before, is not certain; now they appeared white, to the greatest degree of whiteness. Dr. Hammond ^b has a conjecture, that in the phrase "on earth", reference is had to the earth fullers make use of in cleaning, and which is called "fullers' earth"; and that the words are to be rendered, "as no fuller, by or with earth can white them"; but if this will not bear, the sense is, that there is no fuller, nor ever was, or ever will be upon earth, that can make raiment so white as Christ's was.