Exegesis of Matthew 17:1-3 Transfiguration Account
Exegesis of Matthew 17:1-3: The Transfiguration Account
The Transfiguration of Jesus is described in Matthew 17:1-3: "And after six days Jesus took with him Peter, James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them; his face shone like the sun, and his garments became white as light" [1].
The literary context of this passage is Jesus' journey towards Jerusalem, where he has just foretold his passion to his disciples (Matthew 16:21-28). The Transfiguration serves as a pivotal moment, revealing Jesus' divine glory to a select group of disciples. The accounts in Matthew, Mark, and Luke are closely related, with Luke providing the most detailed description, possibly informed by Peter's eyewitness testimony [2].
The event is set on a "high mountain," with tradition variably identifying the location as Mount Tabor or Mount Hermon. The Transfiguration is seen as a manifestation of Jesus' divine nature, foreshadowing his resurrection and second coming. The appearance of Moses and Elijah alongside Jesus signifies the connection between Jesus and the law and the prophets, underscoring his fulfillment of Old Testament expectations [3, 5].
The key terms in this passage include "transfigured" (Greek: μεταμορφόω, metamorphoo), indicating a change in form, and "his face shone like the sun," highlighting the radiant glory of Jesus. The white garments symbolize purity and divine light [1].
The major exegetical decision revolves around understanding the purpose and significance of the Transfiguration. According to Aquinas, it was fitting for Jesus to be transfigured to give his disciples a glimpse of his glory, preparing them for the scandal of the cross. This event is also seen as an anticipation of Jesus' eschatological glory and a demonstration of his divine sonship, as affirmed by the voice from the cloud, "This is my beloved Son" [7].
The range of interpretations includes viewing the Transfiguration as a historical event, a vision, or a symbolic representation. The early Church Fathers, such as Tertullian, understood it as a real event that demonstrated Jesus' divine and human natures. Reformed theologians like Charles Hodge saw it as a manifestation of Jesus' glory, reinforcing the disciples' faith [8, 4].
The Transfiguration has functioned significantly in Christian tradition, influencing liturgy and theology. It is celebrated in the Eastern Orthodox Church and has been a subject of artistic representation throughout Christian history. The event continues to be a cornerstone in understanding Jesus' identity and mission [6].
The Transfiguration account in Matthew 17:1-3 presents a pivotal moment in Jesus' ministry, revealing his divine glory and reinforcing the disciples' faith in the face of impending suffering. As Matthew Henry notes, it serves as an "earnest of the kingdom of Christ" and a preview of his glorious return [5].
Sources
- Matthew “He was transfigured before them. His face shone like the sun, and his garments became as white as the light. -- Matthew 17:2”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Transfiguration, the — Of our Lord on a "high mountain apart," is described by each of the three evangelists (Matt. 17:1-8; Mark 9:2-8; Luke 9:28-36). The fullest account is given by Luke, who, no doubt, was informed by Peter, who was present on the occasion. What these evangelists record was an absolute historical reality, and not a mere vision. The concurrence between them in all the circumstances of the incident is exact. John seems to allude to it also (John 1:14). Forty years after the event Peter distinctly makes mention of it (2 Pet. 1:16-18). In describing th”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Transfiguration, The — (The event in the earthly life of Christ which marks the culminating point in his public ministry, and stands midway between the temptation in the wilderness and the agony in Gethsemane, (Matthew 17:1-13; Mark 9:2-13; Luke 9:28-36) Place . Though tradition locates the transfiguration on Mount Tabor there is little to confirm this view and modern critics favor Mount Hermon, the highest mountain-top in Gaulanitis, or one of the spurs of the Anti-Lebanus. Time .--The transfiguration probably took place at night, because it could then be seen to bet”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 126: substance of the Virgin Mary.” This is involved in the Scriptural statement that He was born of a woman, which can only mean that He was born in the sense in which other children of men are born of women. This is essential to his true humanity, and to that likeness to men which makes them his brethren, and which was se cured by his taking part in flesh and blood. ( Heb. ii. 14 .) The incarnation of the Son of God, his stooping to take into personal and perpetual union with Himself a nature infinitely lower than his own, was an act of uns”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 17:1: We have here the story of Christ's transfiguration; he had said that the Son of man should shortly come in his kingdom, with which promise all the three evangelists industriously connect this story; as if Christ's transfiguration were intended for a specimen and an earnest of the kingdom of Christ, and of that light and love of his, which therein appears to his select and sanctified ones. Peter speaks of this as the power and coming of our Lord Jesus (Pe2 1:16); because it was an emanation of his power, and a previous notice of his coming, which was fitly introdu”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 9:28: JESUS TRANSFIGURED. (Luk 9:28-36) an eight days after these sayings--including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (Mat 17:1; Mar 9:2) "after six days," excluding these two days. As the "sayings" so definitely connected with the transfiguration scene are those announcing His death--at which Peter and all the Twelve were so startled and scandalized--so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven. Peter, James, and John--partners bef”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Christ's Transfiguration, Art. 1: Article: Whether it was fitting that Christ should be transfigured? I answer that, Our Lord, after foretelling His Passion to His disciples, had exhorted them to follow the path of His sufferings (Mt. 16:21,24). Now in order that anyone go straight along a road, he must have some knowledge of the end: thus an archer will not shoot the arrow straight unless he first see the target. Hence Thomas said (Jn. 14:5): "Lord, we know not whither Thou goest; and how can we know the way?" Above all is this necessary”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. LV.--THE CHANGE OF A THING'S CONDITION IS NOT THE DESTRUCTION OF ITS SUBSTANCE. THE APPLICATION OF THIS PRINCIPLE TO OUR SUBJECT. (part 2): himself in substance even in the present life, and for all that undergo various changes--in habit, in bodily bulk, in health, in condition, in dignity, and m age--in taste, business, means, houses, laws and customs--and still lose nothing of his human nature, nor so to be made another man as to cease to be the same; indeed, I ought hardly to say another man, but another thing. This form of change even the Holy Scripture”