Exegetical and Hermeneutical Commentary of Matthew 17:5
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.
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. A bright cloud overshadowed them] Or as six MSS. and Ephraim read it, a cloud of light, ; 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 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] , , 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, (,) 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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, 2Pe 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, 2Pe 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”, De 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.
Fuente: John Gill’s Exposition of the Entire Bible
Overshadowed (). They were up in cloud-land that swept round and over them. See this verb used of Mary (Lu 1:35) and of Peter’s shadow (Ac 5:15).
This is ( ). At the baptism (Mt 3:17) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus.
Hear ye him ( ). Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death.
Fuente: Robertson’s Word Pictures in the New Testament
5. Lo, a bright cloud overshadowed them. Their eyes were covered by a cloud, in order to inform them, that they were not yet prepared for beholding the brightness of the heavenly glory. For, when the Lord gave tokens of his presence, he employed, at the same time, some coverings to restrain the arrogance of the human mind. So now, with the view of teaching his disciples a lesson of humility, he withdraws from their eyes the sight of the heavenly glory. This admonition is likewise addressed to us, that we may not seek to pry into the secrets which lie beyond our senses, but, on the contrary, that every man may keep within the limits of sobriety, according to the measure of his faith. In a word, this cloud ought to serve us as a bridle, that our curiosity may not indulge in undue wantonness. The disciples, too, were warned that they must return to their former warfare, and therefore must not expect a triumph before the time.
And, lo, a voice from the cloud. It deserves our attention, that the voice of God was heard from the cloud, but that neither a body nor a face was seen. Let us therefore remember the warning which Moses gives us, that God has no visible shape, lest we should deceive ourselves by imagining that He resembled a man, (Deu 4:15.) There were, no doubt, various appearances under which God made himself known to the holy fathers in ancient times; but in all cases he refrained from using signs which might induce them to make for themselves idols. And certainly, as the minds of men are too strongly inclined to foolish imaginations, there was no necessity for throwing oil upon the flame. (480) This manifestation of the glory of God was remarkable above all others. When he makes a cloud to pass between Him and us, and invites us to himself by His voice, what madness is it to attempt to place Him before our eyes by a block of wood or of stone? Let us therefore endeavor to enter by faith alone, and not by the eyes of flesh, into that inaccessible light in which God dwells. The voice came from the cloud, that the disciples, knowing it to have proceeded from God, might receive it with due reverence.
This is my beloved Son. I willingly concur with those who think that there is an implied contrast of Moses and Elijah with Christ, and that the disciples of God’s own Son are here charged to seek no other teacher. The word Son is emphatic, and raises him above servants. There are two titles here bestowed upon Christ, which are not more fitted to do honor to him than to aid our faith: a beloved Son, and a Master. The Father calls him my beloved Son, in whom I am well pleased, and thus declares him to be the Mediator, by whom he reconciles the world to himself. When he enjoins us to hear him, he appoints him to be the supreme and only teacher of his Church. It was his design to distinguish Christ from all the rest, as we truly and strictly infer from those words, that by nature he was God’s only Son In like manner, we learn that he alone is beloved by the Father, and that he alone is appointed to be our Teacher, that in him all authority may dwell.
But it will perhaps be objected, Does not God love angels and men? It is easy to reply, that the fatherly love of God, which is spread over angels and men, proceeds from him as its source. The Son is beloved by the Father, not so as to make other creatures the objects of his hatred, but so that he communicates to them what belongs to himself. There is a difference, no doubt, between our condition and that of the angels; for they never were alienated from God, and therefore needed not that he should reconcile them; while we are enemies on account of sin, till Christ procure for us his favor. Still, it is a fixed principle that God is gracious to both, only so far as he embraces us in Christ; for even the angels would not be firmly united to God if Christ were not their Head. It may also be observed that, since the Father here speaks of himself as different from the Son, there is a distinction of persons; for they are one in essence and alike in glory.
Hear him. I mentioned a little ago, that these words were intended to draw the attention of the Church to Christ as the only Teacher, that on his mouth alone it may depend. For, though Christ came to maintain the authority of the Law and the Prophets, (Mat 5:17,) yet he holds the highest rank, so that, by the brightness of his gospel, he causes those sparks which shone in the Old Testament to disappear. He is the Sun of righteousness, whose arrival brought the full light of day. And this is the reason why the Apostle says (Heb 1:1) that
God, who at sundry times and in various ways spoke formerly by the Prophets, hath in these last days spoken to us by his beloved Son.
In short, Christ is as truly heard at the present day in the Law and in the Prophets as in his Gospel; so that in him dwells the authority of a Master, which he claims for himself alone, saying, One is your Master, even Christ, (Mat 23:8.) But his authority is not fully acknowledged, unless all the tongues of men are silent. If we would submit to his doctrine, all that has been invented by men must be thrown down and destroyed. He is every day, no doubt, sending out teachers, but it is to state purely and honestly what they have learned from him, and not to corrupt the gospel by their own additions. In a word, no man can be regarded a faithful teacher of the Church, unless he be himself a disciple of Christ, and bring others to be taught by him.
(480) “ Il n’estoit ia besoin de ietter de l’huile au feu pour enflamber davantage le mal;” — “there was no necessity for throwing oil on the fire to inflame the evil still more.”
Fuente: Calvin’s Complete Commentary
(5) A bright cloud overshadowed themi.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 Jehovahthe very form of the word connects it with both the Hebrew (mishkan) and the Greek (sken) words for tabernaclewhich 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 Fathers love. In the hour of darkness and seeming failure, and agony and death, He was satisfying His Fathers 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).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘While he was yet speaking, behold, a bright cloud overshadowed (or ‘enveloped’) them, and behold, a voice out of the cloud, saying, “This is my beloved Son, in whom I am well pleased, hear you him.” ’
For even while he was speaking a voice from Heaven spoke out and corrected him. This was also accompanied by a bright cloud which overshadowed ‘them’. This might refer to overshadowing Jesus, Moses and Elijah, or it might include the disciples as well. In the Old Testament this kind of manifestation regularly indicated the presence of God in the past, especially at the time of the Exodus, and would do so in last days (Psa 97:2; Isa 4:5; Eze 30:3; Dan 7:13; Zep 1:15). So here the Father had come down to testify to His Son ‘from Heaven’ in the fulfilment of His ongoing purposes.
Then a voice spoke from the cloud. This was not the faint ‘bath qol’ (daughter of a voice) spoken of by the Pharisees. It was a firm, strong and powerful voice that brought dread into the hearts of the disciples. And it repeated the words spoken after Jesus’ baptism. “This is my beloved Son, in whom I am well pleased” (Mat 3:17), adding “Hear you him.” ’ Once again we have echoes of the Exodus (Exodus 20).
As we have already seen these words indicate that Jesus is the coming King (Psa 2:7) and the coming Servant of the Lord of Isaiah (Isa 42:1). But the combination indicates more than that. It indicates a unique relationship with the Father (Mat 11:25-27; Mat 14:33; Mat 16:16). He is ‘My beloved Son’. The final words ‘hear Him’ (compare Deu 18:15) then turn them away from Moses and Elijah to Jesus, the greatest Prophet of all. He and He alone is the One to Whom they must now look. To us this is so obvious that it hardly needed to be said. But to those disciples, brought up to revere Moses and the prophets, and to look to them for all truth, it was a salutary lesson. Jesus was now to be all in all to them. They would have a totally new view of Him from now on.
Fuente: Commentary Series on the Bible by Peter Pett
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 17:5 ff. ] lively way of introducing the various points of importance.
] 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.
] 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 . has been employed in consequence of the light having been so strong as to dazzle the eyes and affect the sight.
] 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 for the disciples, on whose account likewise the voice sounds from the cloud. This in answer to Olearius, Wolf, Bengel, Baumgarten-Crusius, who refer to the disciples; and to Clericus, who refers it to all who were present.
. . .] no less the voice of God than that in Mat 3:17 .
(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 of the disciples to the severest test.
Mat 17:6-7 occur only in Matthew. Comp. Dan 10:9 f.; Rev 1:17 .
] “Tactus familiaris et efficax,” Bengel.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
“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.”
This is a most blessed proclamation, and infinitely precious to the Church of Christ. Jehovah had before, at the baptism of Jesus, given testimony to Christ’s person and character, and here again confirms it. I stay not to make any observations concerning the splendor and glory of the scene, but rather to consider the blessedness of the thing itself Jehovah bears testimony to Christ as the beloved Son of God. One with the Father over all, God blessed forever. Amen. And again, as the begotten Son of God, to the purposes of salvation, the brightness of the Father’s glory, and the express image of his person. And his being well pleased with Him, and in Him, confirms Jehovah’s favor to the Church in Christ, being well pleased with Him as the Head of his body, the Church, and the Church in Him. In whom I am well pleased. Not only with Him, but in Him, that is, his whole Church, in Him, being always considered as part of himself, members of his body, of his flesh, and of his bones. The Lord is sell pleased for his righteousness’ sake, he will magnify the law, and make it honorable. Isa 42:21 . So that when commanded to hear him, the Church is to accept Christ, in all the fulness of his complete salvation, both in his person, office, character, and relations, and to be so completely pleased with Him, as the Lord our Righteousness, as Jehovah is pleased with Him, the glorious surety, sponsor, and complete justifying righteousness of his whole body, the Church, the fulness of Him which filleth all in all. Reader! Are you well pleased with Jesus? It is an important question. The soul that is so, makes Jesus, what Jehovah hath made him, the whole of salvation. Accepts Christ as all, looks to Christ for all. Pleads Christ in all, as the sole means of salvation. Not as procuring favor to the acceptation of our prayers, and tears, and repentance, and faith, but as the very cause, the very righteousness, in which the whole Church, and every individual of the Church, is accepted, and appears in before God. He that expressed himself in those words of scripture, felt this to the full. May it be my soul’s language also. I will go in the strength of the Lord God: I will make mention of thy righteousness, even of thine truly. Psa 71:16 . Reader! what saith your experience to this statement? Oh! for grace, and the sweet influence of God the Holy Ghost, always upon my heart, that as often as I read those words of God the Father, or they are brought to my recollection, concerning his testimony to God the Son, saying, this is my beloved Son in whom t am well pleased, hear ye him, may my soul be enabled to say, and this is my beloved Savior, in whom I pray to be found welt pleased, in life, and death, in time, and to all eternity! Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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 17:16Mat 17:16 ; “Thou art Christ, the Son of the living God.”
In whom I am well pleased ] , 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 18:15Deu 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?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5. ] , viz. our Lord, Moses, and Elias. Luke adds, . That the Apostles did not enter the cloud, is shewn by the voice being heard . The , 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.
Mat 17:6-7 are peculiar to Matthew.
Fuente: Henry Alford’s Greek Testament
Mat 17:5-8 . , 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 tegebat, circumdabat . Loesner cites passages from Philo in support of this meaning. . 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. , 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. : 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. : 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.
Fuente: The Expositors Greek Testament by Robertson
spake = was speaking.
a bright cloud. Was this the Shekhinah, the symbol of Jehovah’s glory?
out of. Greek. ek.
This is My beloved Son. The Divine formula of consecration of Messiah as priest; in Mat 3:17 as prophet. In Psa 2:7. Act 13:33, and Heb 1:5; Heb 5:5, as king.
am well pleased = have found delight.
hear ye Him. Compare Deu 18:18, Deu 18:19.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] , viz. our Lord, Moses, and Elias. Luke adds, . That the Apostles did not enter the cloud, is shewn by the voice being heard . The , 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.
Mat 17:6-7 are peculiar to Matthew.
Fuente: The Greek Testament
Mat 17:5. , yet) with but little delay.-, speaking) His speech had clearly not been suitable.–, behold! behold!) Matters of great moment, one of the greatest revelations.-, 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.-, them) sc. the disciples; see Luk 9:34.-, a voice) A voice came from heaven, firstly, ch. Mat 3:17; secondly, at this central period; thirdly, and lastly, a little before our Lords 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.- , …, This is, etc.) This speech has three divisions, which regard the Psalms, the Prophets, and Moses, from which they are derived[783].-, Him) In contradistinction to Moses and Elias. This command, hear Him, was not uttered at His baptism; see Mat 3:17.-, 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.
Fuente: Gnomon of the New Testament
behold: Exo 40:34, Exo 40:35, 1Ki 8:10-12, Psa 18:10, Psa 18:11, Luk 9:34, Act 1:9, Rev 1:7
a voice: Exo 19:19, Deu 4:11, Deu 4:12, Deu 5:22, Job 38:1, Psa 81:7, Joh 5:37, Joh 12:28-30, Act 9:3-6
This: Mat 3:17, Mar 1:11, Mar 9:7, Luk 3:22, Luk 9:35, Joh 3:16, Joh 3:35, Joh 5:20-23, Eph 1:6, Col 1:13, *marg. 2Pe 1:16, 2Pe 1:17
in whom: Mat 12:18, Isa 42:1, Isa 42:21, Joh 15:9, Joh 15:10
hear: Deu 18:15, Deu 18:19, Act 3:22, Act 3:23, Act 7:37, Heb 1:1, Heb 1:2, Heb 2:1-3, Heb 5:9, Heb 12:25, Heb 12:26
Reciprocal: Gen 41:55 – Go unto Gen 49:10 – until Exo 16:10 – appeared Exo 19:9 – Lo Exo 23:21 – Beware of him Exo 24:15 – a cloud 2Sa 12:25 – Jedidiah 2Sa 22:20 – delighted Job 37:11 – he scattereth Psa 2:7 – Thou Psa 18:12 – At the Psa 22:8 – seeing Psa 60:5 – That Psa 85:11 – righteousness Psa 95:7 – if ye Psa 108:6 – That thy Pro 1:33 – whoso Pro 4:20 – General Pro 8:30 – I was daily Pro 22:17 – and hear Isa 49:3 – General Isa 49:5 – yet Isa 53:10 – pleased Isa 55:3 – hear Eze 1:28 – I fell Mat 5:22 – I say Mat 11:29 – my Mat 12:42 – behold Mat 12:50 – do Mat 14:33 – Of Mat 23:8 – one Mar 12:6 – his Luk 6:47 – heareth Luk 8:21 – which Luk 20:13 – I will Joh 1:34 – this Joh 5:32 – is another Joh 6:27 – for him Joh 6:29 – This Joh 6:45 – Every Joh 8:29 – for Joh 10:16 – they shall Joh 10:27 – sheep Act 26:22 – the prophets 1Co 3:23 – and Christ 2Co 1:19 – the Son Eph 4:21 – heard Heb 3:7 – hear 1Jo 3:22 – because 1Jo 5:7 – The Father 1Jo 5:9 – for Rev 2:18 – the Son Rev 14:14 – behold
Fuente: The Treasury of Scripture Knowledge
17:5
This announcement was like the one that God made at the baptism of Jesus with the additional word hear ye him. (See chapter 3:17.) At the time of his baptism Jesus had not performed any of his great works nor done any of his teaching. He now was nearing the close of his earthly work and the apostles were supposed to be ready for an authoritative declaration concerning the rank and position of him with whom they had been so closely associated. The setting of the conversation was significant due to the importance of the main characters in the scene. Moses was the lawgiver of the Old Testament system and Elias (Elijah) was one of the great prophets who lived under that system. Those men were not to be regarded as the authorities under whom the apostles will be expected to work, but instead they were to take their instructions from the Son in whom the Father was well pleased; they were to hear him.
Fuente: Combined Bible Commentary
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 he yet spake, behold, a cloud, etc.] Moses and Elias now turning their backs, and going out of the scene, Peter speaks his words; and as he speaks them when the prophets were now gone, “Behold, a cloud,” etc. They had foretold Christ of his death (such is the cry of the Law and of the Prophets, that “Christ should suffer,” Luk 24:44); he preaches his deity to his disciples, and the heavenly voice seals him for the true Messias. See 2Pe 1:16-17.
Fuente: Lightfoot Commentary Gospels
Mat 17:5. Behold, a bright cloud. A sign from heaven granted to the Apostles, though refused to the Jewish leaders. A luminous cloud, not dark like that on Sinai. It was analogous to the pillar of cloud by day and fire by night in the wilderness and to the Shekinah of the Old Testament; a symbol of the glory resting on the New Testament Church, separating between the holy and the unholy, and a type of the splendor of the New Jerusalem. Comp. in the clouds: chap. Mat 24:30; Mar 13:26; Luk 21:27.
Overshadowed them, i.e., our Lord, Moses, and Elijah, since the voice came from out of the cloud. A bright cloud could render them invisible as readily as a dark one.
And behold a voice, etc. The culmination. The visible presence of God was followed by an audible presence, giving a solemn attestation to the Messiah and Son of God, at a time when His rejection by the chosen people had begun and His death been foretold to His disciples.
Hear ye him. Obey Him, as well as listen to Him. Hear Him, more than law or prophecy (Moses and Elijah). Their remaining carnal Messianic hopes were thus opposed.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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 Solomons 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 Gods 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 5
Overshadowed them; was spread or diffused over them.
Fuente: Abbott’s Illustrated New Testament
17:5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is {c} my beloved Son, in whom I am well pleased; hear ye him.
(c) The word “my” distinguishes 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 although he is by right the only son, yet he is chief among many, in that he is the source and head of the adoption.
Fuente: Geneva Bible Notes
The cloud was bright, Matthew said. This was undoubtedly the shekinah glory of God. God had hidden Himself in a cloud through which He spoke to the Israelites on Mt. Sinai (Exo 19:16). He led the Israelites with it after the Exodus (Exo 13:21-22), and it manifested His glory to His people in the wilderness (Exo 16:10; Exo 24:15-18; Exo 40:34-38). The prophets predicted that Messiah would come to set up His kingdom with clouds and that clouds would overshadow the kingdom (Psa 97:2; Isa 4:5; Dan 7:13). [Note: See Richard D. Patterson, "The Imagery of Clouds in the Scriptures," Bibliotheca Sacra 165:657 (January-March 2008):13-27.] If the three disciples remembered these passages, they would have seen another reason to believe that Jesus was the Messiah. The presence of the bright cloud should have reminded them of the closeness of God’s presence and linked Jesus with God in their thinking.
The cloud may have "overshadowed" (NASB) or "enveloped" (NIV) them. The Greek word epeskiasen permits either translation (cf. Exo 40:35). However, Luke wrote that they entered into the cloud (Luk 9:34). The voice from the cloud essentially repeated what the voice from heaven had said at Jesus’ baptism (Mat 3:17). It confirmed Jesus’ identity as both God’s Son and His Suffering Servant (cf. Psa 2:7; Isa 42:1). Thus the voice from the cloud, God’s voice, identified Jesus as superior to Moses and Elijah. Previously the voice from heaven (Mat 3:16-17) was for Jesus’ benefit, but now it was for the benefit of Peter, James, and John.
The words "Hear Him" or "Listen to Him" with Moses present indicated that Jesus was the prophet greater than Moses whom Moses predicted would come (Deu 18:15-18; cf. Act 3:22-23; Act 7:37). God had said through Moses of that prophet, "You shall listen to Him" (Deu 18:15). Jesus was the climax of biblical revelation, and now people should listen to what He said (cf. Heb 1:1-2).
"The voice is that of God, and for the second time [cf. Mat 3:17] God bursts into the world of Matthew’s story as ’actor’ and expresses his evaluative point of view concerning Jesus’ identity." [Note: Kingsbury, Matthew as . . ., p. 79.]
"The injunction to hear Jesus is an exhortation . . . that the disciples are to attend carefully to Jesus’ words regarding the necessity both of his own going the way of suffering (Mat 16:21) and of their emulating him (Mat 16:24)." [Note: Ibid., p. 140.]