Exegetical and Hermeneutical Commentary of Matthew 17:3
And, behold, there appeared unto them Moses and Elijah talking with him.
3. Moses and Elias ] (Elijah). The representatives of the Law and the Prophets. The whole history of the Jewish Church is brought in one glance, as it were, before the Apostles’ eyes in its due relation to Christ. St Luke names the subject of converse: they “spake of his decease which he should accomplish at Jerusalem” (Mat 9:31).
Fuente: The Cambridge Bible for Schools and Colleges
And behold there appeared unto them Moses and Elias – Moses, a distinguished servant of God, by whom the law was given, and whose institutions typified the Messiah. It was particularly proper that he should appear, when his prophecies and types were about to be fulfilled, and the rites which he had instituted were about to be done away. Elias, or Elijah, a distinguished prophet, taken to heaven without seeing death. See 2Ki 2:11. Elijah had been honored eminently by being thus translated, and still more by being made the model of the forerunner of the Messiah, Mal 4:5; Luk 1:17; Mat 11:14. They appeared in glory Luk 9:31; i. e., as they are in heaven with the glory which the redeemed have there.
Talking with him – Luke Luk 9:31 informs us that they conversed about his decease which he should accomplish at Jerusalem. To redeemed spirits that death was an object of intense interest. By faith in that death they had been saved; and now that the Redeemer of mankind was about to die, it is no wonder that this was the burden of his and their thoughts.
Luke adds Luk 9:32 that Peter and they that were with him were heavy with sleep. It is not improbable that this was in the night; that Jesus was engaged in prayer; and that he had permitted his weary followers to compose themselves to rest. It was after they were awaked that they saw this vision. Probably the sudden splendor, the bright shining aroused them from sleep.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. Moses and Elias] Elijah came from heaven in the same body which he had upon earth, for he was translated, and did not see death, 2Kg 2:11. And the body of Moses was probably raised again, as a pledge of the resurrection; and as Christ is to come to judge the quick and the dead, for we shall not all die, but all shall be changed, 1Co 15:51, he probably gave the full representation of this in the person of Moses, who died, and was thus raised to life, (or appeared now as he shall appear when raised from the dead in the last day), and in the person of Elijah, who never tasted death. Both their bodies exhibit the same appearance, to show that the bodies of glorified saints are the same, whether the person had been translated, or whether he had died. It was a constant and prevalent tradition among the Jews, that both Moses and Elijah should appear in the times of the Messiah, and to this very tradition the disciples refer, Mt 17:10.
We may conceive that the law in the person of Moses, the great Jewish legislator, and the prophets in the person of Elijah, the chief of the prophets, came now to do homage to Jesus Christ, and to render up their authority into his hands; as he was the END of the law, and the grand subject of the predictions of the prophets. This appears more particularly from what St. Luke says, Lu 9:31, that Moses and Elijah conversed with our Lord on his death, which he was about to accomplish, ( to fulfil,) because in it, all the rites, ceremonies, and sacrifices of the law, as well as the predictions of the prophets, were fulfilled.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark adds, Mar 9:6, For he wist not what to say; for they were sore afraid. Luke addeth, Luk 9:31-33, who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here, &c.: not knowing what he said. So as the history seemeth to be thus: After six or eight days Christ took Peter, James, and John, and went up into a mountain, and prayed. While he prayeth his disciples fall asleep. Waking, they saw him with his face shining gloriously, like the sun, and his garments white as snow, and two men talking with him about his death and passion, whom they (by revelation) knew to be Moses and Elias. They were sore afraid, and Peter, not well knowing or considering what he said, saith to Christ,
Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. It is most likely that Moses and Elias appeared in their own bodies. As to Elias, there was no difficulty, for his body was taken up to heaven in a fiery chariot. For Moses, it is said the Lord buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day, Deu 34:6. The devil and the archangel had a dispute about his body, Jud 1:9. It is very probable God raised up the body of Moses for this transfiguration testimony, that by the law and the prophets, represented in Moses, the giver of the law, and Elias, one of the most famous of the prophets, the disciples might be confirmed in their faith concerning Christ as the true Messias, and also fortified against the scandal and temptation of that ignominious death which he was soon after to undergo; and that these three apostles, being the highest number of witnesses, by the law of Moses, to confirm a thing, might be judged competent witnesses of what they saw and heard. Do not think Peters saying, let us make here three tabernacles, &c., proceeded from any pleasure or satisfaction that he had from this glimpse he had of the Divine and excellent glory; for how could this consist with that fear with which Mark saith they were possessed? but that, as Mark saith, he wist not what to say, or, as Luke, not knowing what he said. Which I take to be, as a reasonable, so the best excuse can be made for the errors and weakness discovered in his speech, as if Moses and Elias, or Christ, could have dwelt there, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And behold there appeared unto them,…. The disciples:
Moses and Elias; Moses the giver of the law, and Elias one of the chief of the prophets: one of them had been dead near a thousand and five hundred years, and the other had been caught up to heaven, about nine hundred years before this. The Jews sometimes speak of these two as together. They say c,
“that the Shekinah never descends below, but , “Moses and Elias” ascend above.”
Yea, they expect that these two will come together in future time; for so they represent d a God saying to Moses;
“Moses, as thou hast given thy life for them (the Israelites) in this world, so in time to come (the days of the Messiah) when I shall bring Elias the prophet,
, “you two shall come together”.”
Now they came. Luke says, they appeared “in glory”: in glorious bodies, in a glory upon their bodies; like, though inferior, to the glorious body of Christ, now transfigured: that they appeared in their own real bodies, no doubt need be made; about the body of Elijah, or Elias, there is no difficulty; since he was carried soul and body to heaven, he died not, but was changed; and has ever since remained in a glorious body, in which he doubtless now appeared: and why this should not be the case of Moses, or why he should appear in another body, and not his own, I see not; for though he died, yet he was buried by the Lord, and no man ever knew the place of his sepulchre; and there was a dispute about his body, between Michael and the devil, all which are uncommon circumstances: so that it might be, that his body was, quickly after his death, raised and restored to him; or at this time, as a pledge of the resurrection of the dead, as Christ’s transfiguration was of his glory. The Jews have a notion that Moses is not dead, but is ascended, and stands and ministers to God, in the highest heavens e: the appearance of these two with Christ, was to show, that Christ is the end of the law and prophets; that there is an entire agreement between him and them, and that they have their full accomplishment in him; and also shows, that he was neither Elias, nor any of the prophets, as some took him to be; since he was distinct from them, and the chief and more glorious than any of them. If it should be asked; how came the disciples to know these two to be Moses and Elias, since they never saw them before, nor could have any statues or pictures of them, these being not allowed among the Jews; nor do the accounts of them in Scripture seem to be sufficient to direct them to such a thought; especially, since by their glorification, they must be greatly altered: it may be replied, they knew them, either by immediate divine revelation, or by the discourse that passed between them and Christ; for it follows,
talking with him. The Jews often speak of the appearance of Elias to their doctors, and of his conversing with them, and teaching them. Whether this is done with design to lessen the glory of this appearance, I will not say; however, they cannot reasonably object to the probability of this account, since they make it to be so frequent among themselves; though they look upon it as an high favour, and that such are holy good men, that are indulged with it, take an instance or two: thus they say f of a certain person,
“Lo! the pious man, whom Elias used , “to converse with”.”
And elsewhere it is said g,
“R. Phineas and R. Mari, the sons of R. Chasda, were godly men, , “and Elias was talking with them”, and they were priests.”
What Moses and Elias were talking with our Lord about, is expressed by Luke, [See comments on Lu 9:31].
c T. Bab. Succab, fol. 5. 1. d Debarim Rabba, sect. 3. fol. 239. 2. e T. Bab. Sota, fol. 13. 2. Maimon. praefat. ad Seder Zeraim in Talmud. fol. 86. 4. f T. Bab. Bava Bathra, fol. 7. 2. g Juchasin, fol. 101. 1. Vid. fol. 79. 1. & 118. 2. & 13. 132. 1. & T. Bab. Cetubot, fol. 106. 1.
Fuente: John Gill’s Exposition of the Entire Bible
There appeared (). Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle is plural agreeing with both. “Sufficient objectivity is guaranteed by the vision being enjoyed by all three” (Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Lu 9:31), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah.
Fuente: Robertson’s Word Pictures in the New Testament
3. And, lo, there appeared to them Moses and Elijah. It is asked, Were Moses and Elijah actually present? or was it only an apparition that was exhibited to the disciples, as the prophets frequently beheld visions of things that were absent? Though the subject admits, as we say, of arguments on both sides, yet I think it more probable that they were actually brought to that place. There is no absurdity in this supposition; for God has bodies and souls in his hand, and can restore the dead to life at his pleasure, whenever he sees it to be necessary. Moses and Elijah did not then rise on their own account, (478) but in order to wait upon Christ. It will next be asked, How came the apostles to know Moses and Elijah, whom they had never seen? The answer is easy. God, who brought them forward, gave also signs and tokens by which they were enabled to know them. It was thus by an extraordinary revelation that they obtained the certain knowledge that they were Moses and Elijah
But why did these two appear rather than others who equally belonged to the company of the holy fathers? It was intended to demonstrate that Christ alone is the end of the Law and of the Prophets; and that single reason ought to satisfy us: for it was of the utmost importance to our faith that Christ did not come into our world without a testimony, but with commendations which God had formerly bestowed. I have no objection, however, to the reason which is commonly adduced, that Elijah was selected, in preference to others, as the representative of all the Prophets; because, though he left nothing in writing, yet next to Moses he was the most distinguished of their number, restored the worship of God which had been corrupted, and stood unrivaled in his exertions for vindicating the Law and true godliness, which was at that time almost extinct.
And they conversed with Jesus. When they appeared along with Christ, and held conversation with him, this was a declaration of their being agreed. The subject on which they conversed is stated by Luke only: they talked of the decease which awaited Christ at Jerusalem This must not be understood to refer to them as private individuals, but rather to the commission which they had formerly received. Though it was now a long time since they had died and finished the course of their calling, yet our Lord intended once more to ratify by their voice what they had taught during their life, in order to inform us that the same salvation, through the sacrifice of Christ, is held out to us in common with the holy fathers. At the time when the ancient prophets uttered their predictions concerning the death of Christ, he himself, who was the eternal wisdom of God, was sitting on the invisible throne of his glory. Hence it follows that, when he was clothed in flesh, he was not liable to death any farther than as he submitted to it of his own free will.
(478) “ Moise et Elie ne sont pas lors ressuscitez pour eux, et pour le regard de la resurrection derniere;” — “Moses and Elijah did not then rise for themselves, and with respect to the last resurrection.”
Fuente: Calvin’s Complete Commentary
(3) Moses and Elias.The identification of the forms which the disciples saw was, we may well believe, intuitive. If we accept the narrative as a whole, it is legitimate to assume that, in the state of consciousness to which they had been raised, they were capable of a spiritual illumination which would reveal to them who they were who were thus recognising their Masters work and doing homage to His majesty. There was, it is obvious, a singular fitness in each case. One was the great representative of the Law, which was a school master or servant-tutor (see Note on Gal. 3:24) leading men to Christ, the other of the whole goodly fellowship of the prophets. Of one it had been said that a Prophet like unto him should come in the latter days (Deu. 18:18), to whom men should hearken; of the other, that he should come again to turn the hearts of the fathers to the children (Mal. 4:5). The close of the ministry of each was not after the common death of all men. No man knew of the sepulchre of Moses (Deu. 34:6), and Elijah had passed away in the chariots and horses of fire (2Ki. 2:11). Both were associated in mens minds with the glory of the kingdom of the Christ. The Jerusalem Targum on Exodus 12 connects the coming of Moses with that of the Messiah. Another Jewish tradition predicts his appearance with that of Elijah. Their presence now was an attestation that their work was over, and that the Christ had come.
Talking with him.St. Luke (Luk. 9:31) adds the subject of their communing: They spake of His decease which He should accomplish at Jerusalem. So far as the disciples then entered into the meaning of what they heard, or afterwards recalled it, it was a witness that the spirits of the lawgiver and the prophet accepted the sufferings and the death which had shaken the faith of the disciples as the necessary conditions of the Messianic kingdom. It is significant that the word for decease (exodos) reappears in this sense once only in the New Testament, and then in close connection with a reference to the Transfiguration (2Pe. 1:15).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. There appeared Moses and Elias Alford well remarks: “The two who appeared to them were the representatives of the law and the prophets; both had been removed from this world in a mysterious manner the one without death, the other by death indeed, but so that his body followed not the lot of the bodies of all; both, like the Greater One with whom they spoke, had endured that supernatural fast of forty days and nights; both had been on the holy mount in the visions of God. And now they came endowed with glorified bodies, before the rest of the dead, to hold converse with the Lord on that sublime event which had been the great central subject of all their teachings, and solemnly to consign into tits hands once and for all, in a symbolical and glorious representation, their delegated and expiring power. And then follows the divine Voice, as at the Baptism, commanding, however, here, in addition, the sole hearing and obedience of Him whose power and glory were thus testified.”
How, it is asked, did the disciples recognize these celebrated personages? And some have answered that our Lord may have subsequently informed them. But it appears by Mat 17:4 that Peter knew them at the time. The disciples may have learned their identity by the conversation; or, more probably still, the same elevation of spirit by which they were able to see them at all enabled them to know, as by intuition, who they were. Probably the risen saints, after the crucifixion, were known in the same way.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And behold, there appeared to them Moses and Elijah talking with him.’
And then to cap His glory Moses and Elijah appeared before the amazed eyes of the disciples and talked with Him. Men of Heaven came down to earth. ‘Behold’ indicates something new that is happening of which note should be taken. His glorious Transfiguration had undoubtedly revealed His heavenly nature and status (compare Joh 17:5), but now the question is, what did the presence of Moses and Elijah reveal, and what did it mean? Note that they were ‘talking with Him’. It was not just to be seen as a series of strange visions, but as something that actually took place in which Moses and Elijah had a part to play.
It is quite possible that the disciples did not know who the visitors were at first, although it is equally possible that both Moses and Elijah wore things that identified them. Elijah’s prophetic dress would certainly have been very distinctive. But their conversations would probably be the sealing factor.
Unquestionably the first significance of their presence is that it indicated that both the great Lawgiver of Israel, and the great representative of the Prophets who, as the greatest of all the prophets, was to return again to turn many to God (Mal 4:5), were there to witness to Jesus. And they were both there in their heavenly state, supporting Jesus, and seeing Him as the central figure, and as the One to Whom they looked, and to Whom they offered their support. It confirms that both of them supported what Jesus was doing, and that in Him a greater than Moses, and a greater than Elijah (compare Mat 12:41-42), had come, in order to ‘fulfil the Law or the Prophets’ (Mat 5:17). And that is no doubt what they were talking to Him about. In this regard it should be noted that the book of the Prophets had closed with the words ‘Remember you the law of Moses My servant — behold I will send you Elijah the prophet’ (Mal 4:4-5). Now they were both there testifying to Jesus.
A further point that might be significant was that both of these men had previously gone into mountains for the very purpose of experiencing the mighty presence of God in person (Exo 24:15; 1Ki 19:8-18). And now here they were again in the mountain, but this time sharing in the glory of Jesus.
Matthew, like Luke, has reversed the order from ‘Elijah and Moses’ as found in Mark. Part of the reason for this might have been in order to fit in with the order in Mat 5:17. But it may also signify that as a Jew he is putting a greater emphasis on Moses. To the Jews Moses had an unparalleled pre-eminence.
However, the grounds for seeing a ‘second Moses’ motif, rather than a second exodus motif, are not solid, unless we simply see by that that Jesus ‘fulfilled’ both Moses and Elijah, and more. While there are superficial similarities to the book of Exodus they are not exact enough to indicate that. Jesus is not here to be seen as a second Moses nor as a second Elijah. He is greater than both and fulfils both, and both point to Him. In Him ‘Israel’ are finally ‘coming out of Egypt’ for good (Mat 2:15). And we should note in this regard that Matthew deliberately omits the fact that they were speaking of His coming ‘exodus’ (Luk 9:31) which He was to accomplish at Jerusalem, which would be strange if he particularly wanted to emphasise Jesus as a second, or even superior, Moses. Furthermore the reversal of the order actually makes it more difficult to see a pointer forward to a new Elijah (John), followed by a new Moses (Jesus) as lying behind the two names.
So what the presence of Moses and Elijah is accomplishing is the confirmation of Jesus’ unique status as the One to whom they had pointed as representatives of the Law and the Prophets. They had pointed forward. He is the fulfilment of it all. And what Matthew’s order may be intended to suggest is that he saw them as representing salvation history from its commencement to that time, with Moses as the great initial Deliverer, and Elijah as the final preparer of the way. And now the One has come for whom both have prepared, and they must point to Him and then withdraw. Their task is done. For Elijah’s work has been completed by John the Baptist. But none of the three disciples would ever forget that they had seen these great men bear witness to their Master. It threw new light onto many things.
But there is possibly a further significance in the mentioning of these two, for Moses was the one who originally formed ‘the congregation of Israel’ into a cohesive unit, and miraculously fed them with bread in the wilderness, and Elijah had been responsible in the northern kingdom of Israel for establishing ‘the sons of the prophets’ and for taking care of the seven thousand who had not bowed the knee to Baal whom God had reserved to Himself (1Ki 19:18), who represented what was left of the congregation of Israel that was still acceptable to God, thereby establishing a new ‘congregation’ from the remnant. And he also miraculously fed a woman and her son with bread (1Ki 17:12-16), while his successor too, who shared his spirit (2Ki 2:9; 2Ki 2:15), miraculously fed a hundred of his followers with bread (2Ki 4:42-44, compare Mat 4:1-7). Thus these two may be seen as pointing ahead to the One who will form and miraculously feed in a far greater way the final new ‘congregation of Israel’, preserved out of the old.
Fuente: Commentary Series on the Bible by Peter Pett
A further revelation:
v. 3. And, behold, there appeared unto them Moses and Elias, talking with Him.
v. 4. Then answered Peter and said unto Jesus, Lord, it is good for us to be here; if Thou wilt, let us make here three tabernacles; one for Thee, and one for Moses, and one for Elias. The evangelist indicates with the usual “Behold!” that this was not the least remarkable part of the scene. Note: Any attempt at weakening the importance of this passage by trying to explain it as a mere vision in a sleep and by doubting the possibility of a recognition of these men on the part of the disciples interferes with the simple, objective narrative of Matthew. How they knew the prophets is immaterial; they recognized, they knew them at once. Though throughout in that peculiar state of half-waking and half-sleeping, their senses were able to grasp and retain all the points of the picture before them. Moses, who died before the Lord, whose grave God alone knew, Deu 34:5-6, and Elijah, whom God took up into heaven in a fiery chariot, 2Ki 2:11, actually were seen by them as they conversed with Jesus on His death, which He was soon to accomplish. Both of these prophets had not seen corruption, and they were speaking to the Lord, whose body could not see corruption. They were witnesses and representatives of the Old Covenant, one having given the Law, the other having been zealous for the Law, but neither had been able to stop the transgression. Here was one greater than the Law who, by His perfect fulfillment of the Law, would redeem those that were under the Law. The glory of the phenomenon was too much for the disciples they became dazed by its brilliance. Peter voiced the opinion of the others when he cried out: Lord, it is good for us to be in this place. He desired at once to build three tabernacles, one for Christ, one for Moses, one for Elijah, that they might continue there in glory. The underlying thought may have been that it would be so much more pleasant to stay here, where the glory of heaven had been brought down to them, than to go to Jerusalem and have Jesus enter upon the way of suffering.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 17:3. And behold, there appearedMoses and Elias See Luk 9:30., &c. respecting the remainder of this transaction.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 17:3 . ] the disciples, Mat 17:2 . They saw conversing with Jesus, Moses and Elias, who, as forerunners of the Messiah, represented the law and the prophets (Schoettgen, Wetstein). Comp. Mat 17:5 ; Mat 17:8 . It was not from what Jesus told them afterwards that they came first to know who those two were, but they themselves recognised them at once (Mat 17:4 ), though not from their conversation , as has been arbitrarily supposed (Theophylact). The recognition was immediate and directly involved in the marvellous manifestation itself.
The subject of conversation, so far as the accounts of Matthew and Mark are concerned, does not appear to have been once inquired into. According to Ebrard, Jesus communicated to the fathers of the old dispensation the blessed intelligence of his readiness to redeem them by His death. According to Luk 9:31 , Moses and Elias converse with Jesus about His impending death.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
“And, behold, there appeared unto them Moses and Elias talking with him.”
Moses and Elias were seen, and it should seem were known by the Apostles, though the former had been dead fifteen hundred years, and the latter near nine hundred. I think we may safely infer from hence, that the Church of Christ are well known to each other in the several members of Christ’s mystical body, and they who sleep in Jesus, as well as those alive in Jesus, have communion with their glorious Head. Sweet consideration to the believer. 1Th 4:13 , etc. Rom 14:8 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
3 And, behold, there appeared unto them Moses and Elias talking with him.
Ver. 3. Moses and Elias appeared ] Those immortalitalis candidali, as the ancients called them. God had buried Moses, but brought him forth afterwards glorious; the same body which was hidden in the valley of Moab appeareth here in the hill of Tabor. Christ by rotting refines our bodies also; and we know that when “he, who is our life, shall appear, then shall we also appear with him in glory,” Col 3:4 . As in the meantime, be not we conformed to this world, but rather transformed by the renewing of our minds, Rom 12:2 ; and in whatever transfiguration or ravishment we cannot find Moses, and Elias, and Christ to meet (as here they did in this sacred synod), that is, if what we find in us be not agreeable to the Scriptures, we may well suspect it as an illusion.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3. ] There need be no question concerning the manner of the recognition of Moses and Elias by the disciples: it may have been intuitive and immediate. We can certainly not answer with Olshausen, that it may have arisen from subsequent information derived from our Lord, for Peter’s words in the next verse preclude this. Luke adds, .
Fuente: Henry Alford’s Greek Testament
Mat 17:3 . introduces a leading and remarkable feature in the scene: , there appeared to the three disciples, not necessarily an absolutely real, objective presence of Moses and Elias. All purposes would be served by an appearance in vision . Sufficient objectivity is guaranteed by the vision being enjoyed by all the three, which would have been improbable if purely subjective. Recognition of Moses and Elias was of course involved in the vision. For a realistic view of the occurrence the question arises, how was recognition possible? Euthy. Zig. says the disciples had read descriptions of famous men, including Moses and Elias, in old Hebrew books Another suggestion is that Moses appeared with the law in his hand, and Elias in his fiery chariot. . ., conversing with Jesus, and, it goes without saying (Lk. does say it), on the theme uppermost in all minds, the main topic of recent conversations, the cross ; the vision, in its dramatis person and their talk, reflecting the state of mind of the seers.
Fuente: The Expositors Greek Testament by Robertson
behold. Figure of speech Asterismos (App-6), for emphasis.
appeared. App-106.
Moses. Representing the Law, and those to be raised from the dead. See note on Mat 8:4.
Elias = Elijah. Representing those “caught up” without dying. Both mentioned in Mal 4:4, Mal 4:5.
talking = talking together. In Luk 9:31 “they spake of His decease”.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] There need be no question concerning the manner of the recognition of Moses and Elias by the disciples: it may have been intuitive and immediate. We can certainly not answer with Olshausen, that it may have arisen from subsequent information derived from our Lord, for Peters words in the next verse preclude this. Luke adds, .
Fuente: The Greek Testament
Mat 17:3. , appeared) sc. with their bodies.- , Moses and Elias) The departure of each of them from this world had been singular: each of them was remarkable for revelations vouchsafed to him on Mount Sinai and Horeb. Both of them are mentioned together in Mal 4:4-5. It is probable that Moses was raised to life immediately on his death and burial, so that he was not dead whilst Elias was living in heaven: he certainly, after his decease, entered the land of promise, in which this holy mountain was situated. And yet Christ, not Moses, is the , the primiti, the first-fruits. The resuscitation of Moses does not confer life upon others; that of Christ does. This appearance, however, of Moses alive from the dead, is full of mystery. Who will venture to assert that he had already obtained immortality (), and did not receive any advancement in bliss () after the resurrection of Christ?[779] Oh, how many things there are in the world of glory above our comprehension! If this appearance of Moses and Elias were not mentioned in the canonical Scriptures, although attested by other sufficient witnesses, who would not consider it as a fable?- , conversing with Him) There is no pleonasm.[780] Each of them conversed with Jesus. A conversation of the highest importance (colloquium maximum). Moses stood at the end of the first dispensation,[781] Elias, in the middle of the middle dispensation; Jesus, on the threshold of the last. They bear witness to the true Messiah, and to Him only.- , with Him) They conversed with Him only, not with the three apostles.
[779] On the first day of the month Adar, according to Josephus, B. IV. Ant., at the end, Moses died (comp. Deu 34:8; Jos 1:11; Jos 4:19). Beng. had mentioned this in Harm. Ev., Ed. i. on this passage, and had noticed that Christs transfiguration had taken place at the same time of year, in the presence of Moses; subjoining a caution, that though this remark might not seem to have much weight, yet it was possible it might be of use to some hereafter. Shortly after, some one appealed to the transfiguration of Christ as having occurred in the month of September, as a ground of expecting the coming of Moses and Elias in the month of September A.D. 1737: an error which this observation of Beng., however minute and overstrained it may seem to some, might have served to refute. See Harm. Ev. Ed. ii., pp. 375, 376.-E. B.
[780] See explanation of technical terms in Appendix.-(I. B.)
[781] At the end of the first dispensation, viz. the patriarchal; though Moses also stood at the beginning of the second, viz. that of the law. In this latter point of view, as Moses stands at the beginning of the law as its representative, so Elias at the beginning of the prophets, and the Lord Jesus at the beginning of the Gospel, at once its representative and embodiment.-ED.
Fuente: Gnomon of the New Testament
behold: Mar 9:4, Luk 9:30, Luk 9:31
Moses: Mat 11:13, Mat 11:14, Deu 18:18, Deu 34:5, Deu 34:6, Deu 34:10, Luk 24:27, Luk 24:44, Joh 1:17, Joh 5:45-47, 2Co 3:7-11, Heb 3:1-6
Elias: Mat 17:10-13, 1Ki 17:1, 1Ki 18:36-40, 2Ki 2:11-14, Mal 4:5, Elijah, Luk 1:17, Luk 9:33, Luk 16:16
Reciprocal: Act 7:37 – him 2Pe 1:17 – there came
Fuente: The Treasury of Scripture Knowledge
17:3
We have a very interesting assemblage here. The apostles had not died and hence represented the fleshly state. Elias (Elijah) had been transferred to heaven without death and represented the eternal state. Moses had died and represented the intermediate state. There were good men from each of the three states of intelligent creatures, thus representing the whole universe of beings responsible to God for their past or present conduct. A person in the flesh cannot see spiritual beings ordinarily, but God can adapt all circumstances to whatever purpose the case demands. He wished the apostles to see these men from the intermediate and eternal states and performed such miraculous changes as were necessary. That was (lone either upon the eyes of the apostles or the form of the other men.
Fuente: Combined Bible Commentary
Mat 17:3. And behold. The second stage of the miraculous occurrence.
There appeared unto them. These persons were really present. It was not a vision, as is plain from the account of Luke.
Moses and Elijah. The two chief representatives of the Old Testament (the law and the prophets). Both were forerunners of the Messiah, and had also fasted forty days. They came from the invisible world, appearing in glory(Luk 9:31), in a glorified form. They were recognized by the disciples, probably by intuition.
Talking with him. Of his decease which he was about to accomplish at Jerusalem (Luke). Even on the mount of transfiguration the cross is in the foreground, and these Old Testament saints were probably then instructed in regard to it. The appearance of these two persons has been connected by some with the manner of their departure from earth. But this point cannot be pressed. Marks account seems to give a certain prominence to Elijah (Elijah with Moses).
Fuente: A Popular Commentary on the New Testament
Observe here, the glorious attendance upon our Saviour at his glorious transfiguration; they were two men, Moses and Elias. This being but a glimpse of Christ’s glory, not a full manifestation of it, only two of the glorified saints attend upon Christ at it; when he shall come in his full glory, ten thousand of thousands shall attend him. These two attendants were two men, not two angels; because men were more nearly concerned in what was done; they were not only spectators but partners. Man’s restoration was Christ’s principal aim: the angels’ confirmation his less principal design. But why Moses and Elias?
1. Moses the giver of the law, and Elias the chief of the prophets, attending both upon Christ, did shew the consent of the law and the prophets with Christ,and their fulfilling and accomplishment in him.
2. Because these two were the most laborious servants of Christ, both adventured their lives in God’s cause, and therefore are highly honoured by Christ. Such as honour him, he will honour.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 17:3-4. And behold To heighten the grandeur and solemnity of the scene; there appeared unto them That is, unto the disciples as well as Jesus; Moses and Elias Luke says, two men, which were Moses and Elias, and Mark, Elias with Moses. Moses, the great lawgiver of the Jews, and Elijah, who had been a most zealous restorer and defender of the law, appeared in the glories of immortality, wherewith the blessed above are adorned: talking with him And, according to Luke, the subject of their conversation was, the decease which he should accomplish at Jerusalem, that is, his departure out of the present life, or the sufferings and death whereby he was to atone for sin, and effect the redemption of mankind: a subject the most important of all others, and therefore the most proper to employ the thoughts and tongues of these illustrious personages, the most illustrious, certainly, that had ever met together on earth in one place. But the three disciples were seized with an irresistible drowsiness, and fell into a deep sleep. They awoke, however, time enough to see Christs glory, and that of the two men who stood with him. Probably the streams of light which issued from Christs body, especially his countenance, and the voices of Moses and Elias talking with him, made such an impression on their senses as to awake them. Lifting up their eyes, therefore, they must have been amazed beyond measure when they beheld their Master in the majesty of his transfigured state, and his illustrious attendants, whom they might know to be Moses and Elias by revelation, or by what they said, or by the appellations which Jesus gave them in speaking to them. Peter, particularly, being both afraid and glad at the glorious sight, was in the utmost confusion. Nevertheless, the forwardness of his disposition prompted him to say something, and just as Moses and Elias were departing from Jesus, he said, Lord, it is good for us to be here So doubtless they found it. Both before and after this transfiguration they had many refreshing seasons with their Master, heard many ravishing sermons, and saw many wonderful miracles; yet in no place, and on no occasion but this, were they ever heard to say, It is good for us to be here. Peter fancied, doubtless, that Jesus had now assumed his proper dignity; that Elias was come, according to Malachis prediction; and that the kingdom was at length begun. Wherefore, in the first hurry of his thoughts, he proposed to provide some accommodation for Jesus and his august attendants, intending, perhaps, to bring the rest of the disciples, with the multitude, from the plain below, to behold his matchless glory. He thought this was better for his Master than to be killed at Jerusalem. He said, therefore, If thou wilt, let us make here three tabernacles He says, three, not six, because the apostles desired to be with their Master. They were words of rapturous surprise, and, as Mark observes, very improper. But, perhaps, few in such an astonishing circumstance could have been perfectly masters of themselves.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
"Behold" again introduced something amazing (cf. Mat 1:20; Mat 2:13; et al.). Matthew probably mentioned Moses first because to the Jews he was the more important figure. Moses was the model for the eschatological Prophet whom God would raise up, specifically, Messiah (Deu 18:18). Elijah was the prophesied forerunner of Messiah (Mal 4:5-6; cf. Mat 3:1-3; Mat 11:7-10; Mat 17:9-13). Both prophets had unusual ends. Perhaps Moses represented those who will be in the kingdom who had died and Elijah those whom God had translated. [Note: Walvoord, Matthew: . . ., p. 130.] The disciples may represent those there who had not died. [Note: Barbieri, p. 59.]
Both Moses and Elijah played key roles in God’s plan for Israel. Moses established the (Mosaic) covenant under which Israel proceeded to live, and Elijah led the people back to that covenant and God after their worst apostasy. Both experienced a vision of God’s glory on a mountain. Both experienced rejection by Israel (Act 7:35; Act 7:37; 1Ki 19:1-9; cf. Mat 17:12). Moses was the greatest figure associated with the law, and Elijah was arguably the greatest of the Old Testament prophets. The disciples would later learn that Jesus was greater than either of these great men (Mat 17:5; Mat 17:8). However now the disciples saw Moses and Elijah talking with Jesus.
"The abiding validity of the Law and the Prophets as ’fulfilled’ by Christ (Mt. Mat 17:17) is symbolized by the harmonious converse which He holds with their representatives, Moses and Elijah." [Note: M’Neile, p. 251.]