#Mt 16:15
Christ asked the disciples, who do people say I am?
But whom say ye that I am? This is the great and smaller catechism, the one great and essential question. Christ is the one object of the Christian's faith. We say we believe in him; but in whom do we believe? The hour had not come for the settlement of what should constitute the Christian confession.

#Mt 16:16
And Simon Peter answered. With the impetuosity and impulsiveness that were ever manifested in him, Peter replied at once and expressed the faith of all the apostolic band.

Thou art the Christ, the Son of the living God. This confession not only sees in Jesus the promised Messiah, but in the Messiah recognizes the divine nature. The confession of Peter is the one Christian confession of the New Testament and of the apostolic age, and the very foundation of the church, into which all saints are built as living stones of the temple.

#Mt 16:17
Blessed art thou, Simon son of Jonah. Happy are all lips that make this confession, for such shall be confessed before the Father in heaven. For flesh and blood hath not revealed [it] unto thee, but my Father. This holy and blessed confession no one can make from the heart unless he is moved by the Spirit. See #1Jo 4:1,2.

#Mt 16:18
Thou art Peter, and upon this rock I will build my church. This is the first time Jesus speaks of his church, and here, as not yet founded. Three terms are to be noted: (1) "Peter", in the Greek, "Petros", meaning a single stone; (2) "Rock", in the Greek, "Petra", which means the solid, immovable bed-rock, a great mass like a cliff, and (3) "church", Greek, "ecclesia", those "called out", the fellowship of believers, the organized society of Christ, the kingdom of heaven on earth. There is probably no passage in the word of God that has called forth more discussion. The Papal church insists that Peter is the rock upon which Christ founded his church. The Catholic position is based upon the fact that Peter means a stone, and the Savior's language might be rendered, "Thou art a stone and upon this rock I will build my church" (see #Joh 1:42). The Catholic view is untenable, for (1) The Savior does not say, "Thou art a stone, and upon thee I will build", etc., or "Thou art a rock, and upon this rock I will build". He changes the word in the Greek from "Petros" (Peter, a stone) to "Petra", a rock, or ledge of rock--a solid bed-rock. (2) Every saint is a stone (see #1Pe 2:5). The Lord declares that Peter is one these living stones, made such by his confession of faith, and ready to be built into the church, the spiritual temple, formed of living stones, and built upon the rock. So is every confessor of Christ. In order to settle what the Savior does mean by the "rock", we must consider #Mt 16:18,19 together, and keep in mind the entire figure. This figure portrays (1) a Builder, Christ; (2) a temple to be built, composed of lively stones, the church; (3) a foundation for that temple, the rock; (4) the gates of an unfriendly city or power which shall seek its destruction, hell, or more correctly, Hades, the unseen abode of the dead, the grave; (5) a door-keeper of the church, or spiritual temple, with his keys, Peter. Peter's place in the figure is not that of the foundation, but that of the key-holder, or turnkey. The only difficulty is in settling what the Lord means by the "rock". Since this rock is the foundation of the church, the central principle, the fundamental idea, we are aided to a correct decision by the teachings of the Word elsewhere. We learn [through Paul] "That other foundation can no man lay than that is laid, which is Jesus Christ". This excludes Peter or any human platform (#1Co 3:11). Christ is often called a stone: (1) "the stone that the builders rejected" (#Mt 21:42 #Mr 12:10 Lu 20:17); (2) "the chief corner stone" (#Eph 2:20); (3) "the stone that is the head of the corner" (#Mt 21:42 Mr 12:10 #Lu 20:17 Ac 4:11 1Pe 2:7); (4) "the spiritual rock which is Christ" (#1Co 10:4). Faith in Christ held in the heart, and confessed with the lips is the very foundation of the spiritual life and of the church.

Dealing with the two day problem
Ver. 1 And after six days, ] That is, so long after Christ's conversation with his disciples at Caesarea Philippi, Peter's confession of him, and the reproof he gave him, upon his intimating that he should suffer and die, and Christ's resentment of it; after he had discoursed about his disciples taking up their cross, and following him; and of men's losing and finding their lives; and after the promise, or prophecy, that he had given out, that some then present should not die, until he came into his kingdom. Mark says the same as here, #Mr 9:2 but #Lu 9:28 says, it was about an eight days after, which may be reconciled in this manner; Matthew and Mark leave out the day in which Christ delivered the above sayings, and that in which he was transfigured, and so reckon but six days; and Luke takes them both into the account, and makes it eight days, so that they all agree; and it appears, in short, to be that day seven night.

"Peter, James, and John"
Jesus taketh Peter, James, and John his brother: Peter is taken, though he had so lately offended his master; Christ did not bear the offence in mind, but freely forgave him, and still loved him: James was not the brother of our Lord, who was of that name, but the son of Zebedee; as appears from John being his brother, who was the beloved disciple; these three were all favourite disciples, and were at other times admitted to be with him, when others were not, #Mt 26:37, Mr 5:37. Such a number was taken, as being proper and sufficient to bear witness of the truth of the following account of Christ's transfiguration;

Three who were to be pillars
The three disciples whom alone the Lord takes up with Him to witness it, point out to us the need of intimacy with Him such as only the comparatively few possess, if we would enjoy such disclosures.

Into an high mountain
and bringeth them up into an high mountain apart. Luke says, to pray; as he was wont to do, in such places. This mountain is generally said to be Tabor; but for what reason does not appear. Christ was going to Caesarea Philippi, when he had that discourse with his disciples, which this account is connected with; and though it was a week after, yet we have no intimation of his removing from these parts, with his disciples; only of his leading them up into a mountain: and quickly after this, we hear of him at Capernaum, which was ten miles from Mount Tabor. Dr. Lightfoot {z} thinks, that this was the mountain, which Caesarea was at the foot of; where formerly, the first idolatry was set up, one of Jeroboam's calves; and now the eternal son of God is shown, in the confession of Peter, and in the illustrious demonstration of the Messiah. Since the goodly mountain Lebanon, and which was a very high one, was in those parts, which Moses had a sight of before he died; why may it not be that, which he now descended upon, to be one of the witnesses from heaven, of Christ's transfiguration?

"transfigured before them:"
ver. 2. His face will shine as the sun, for with Him the day will come -- the blessed day in which the watch-night ends. Notice, that it is only Matthew who says this. Mark draws attention altogether to His garments. Luke says, His countenance was altered, and His raiment was white and glistering. The dispensational character of Matthew is here again strongly marked.

ver. 2. And was transfigured before them. Peter, James, and John, before whom he was metamorphosed, or changed into another form; for not the substance of his body was changed, nor even the shape of it altered, only it received a more glorious form; that whereas before he appeared in the form of a servant, and looked mean and despicable, now he appeared in the form and majesty of God; or there was a divine glory; which from his deity showed itself in a visible manner through his flesh: and his face did shine as the sun it had still the same appearance of an human face, but had such a dazzling glory upon it, as equaled the sun shining in its full strength:

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


Ver. 3. 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.

The bodies of Moses and Elijah
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;

Christ is not like the other prophets
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.

Peter responds to the citation
Ver. 4. Then answered Peter and said unto Jesus. Which was, as Luke informs us, after he, and James, and John, awoke out of sleep; for it being night when Christ was transfigured, and they weary, were overpressed, and fell asleep on the mount, as they afterwards did in the garden with him: but when they were awaked, either by the talk of the men with Christ, or by the rays of brightness and glory, which darted from them, and especially from Christ, to their great surprise; they saw the glory that was upon him, and observed the two men that were with him, who appeared also in glorious forms; whom either by revelation, or the sequel of their discourse, they knew to be Moses and Elias: and just as these were taking their leave of Christ, Peter, charmed with such objects, and with such delightful company, and pleasant conversation, he had the happiness of hearing part of, addresses himself to Christ and says,


Lord, it is good for us to be here; in this mountain, with thyself and such company; better than to be below among the throng and multitude, where nothing but misery and distress are to be seen, and noise and tumult heard; or it is better to be here, than to go to Jerusalem, and there suffer and die; the horror of which, is thought by some, still to abide on Peter's mind.

The "sign from heaven" which many desired had been now given: would that it could be permanent? Peter would house the celestial visitors and Jesus in "three tabernacles," and then summon the multitude to share the spectacle of glory. But to their disappointment, the glorified saints depart, and the apostles are forbidden to mention the vision.

The tabernacles
If thou wilt, let us make here three tabernacles: tents, or booths, such as were made, at the feast of tabernacles, of boughs and branches of trees, to keep off heat, cold, and rains:

One for Moses, and one for Elias
These two persons, pre-eminently illustrious in the dealings of God with Israel, as the founder and the restorer of the people in connection with the law, appear in company with Jesus. Peter, struck with this apparition, rejoicing to see his master associated with these pillars of the Jewish system, with such eminent servants of God, ignorant of the glory of the Son of man, and forgetting the revelation of the glory of His person as the Son of God, desires to make three tabernacles, and to place the three on the same level as oracles.

Moses and Elijah is not capable of fulfilling the task
Moses cannot open heaven, Elias brings but fire out of it, though he himself is caught away there: in Christ, the Son, the Father's name is revealed, the object of the Father's heart is found, communion with God is attained, the throne of God becomes a throne of grace, His "kingdom righteousness and peace and joy in the Holy Ghost":-
# Rom 14.17 * In all this He is alone, and thus alone is to be heard. FWG NB 5.177

One for thee, and one for Moses, and one for Elias; Luke adds, "not knowing what he said"; and Mark, "for he wist not what to say": the one representing him, as with the rapture and surprise, not himself; and the other, under the awe and dread of such majesty, as at the utmost loss what to say, agreeably to such a situation of things: not but that he knew what words he did deliver, and with what view; but he spake as a mistaken man, being ignorant of the design of this appearance; which was, not that this glory should continue, only that he should be an emblem and pledge of what was future; and besides, he was wrong in putting these two men upon an equal foot with Christ, each of them being to have a separate tabernacle as he; and he appeared to be quite out of the way, in proposing earthly tabernacles for glorified persons to dwell in, who had an house not made with hands, eternal in the heavens: moreover, as to the mystical sense, Moses and Elias, the law and the prophets, were not to be considered as in distinct apartments, and separate from Christ, but as agreeing with him, and fulfilled and swallowed up in him; who only, according to the voice that followed, was to be heard and attended to, and not they, as distinct from him.


Ver. 5. 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;

The cloud of glory
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;

The voice of God in the cloud
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 1:17,18. Which said,

Jesus the only begotton Son
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 filiations 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.


We see Jesus is pleasing to the Father
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:

Our hearing our response and our allegiance is to Jesus
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.

A reverence for God's voice
Ver. 6. And when the disciples heard it, &c.] The voice out of the cloud, and which they apprehended came from God, and was uttered with so much majesty:

Their reaction to the voice of God
they fell on their face: not so much out of reverence, or for the sake of adoration, but as persons struck with astonishment and fear, and were as half dead; and so fell with their faces fiat to the ground, not being able to stand before God, to behold his majesty, and hear his voice:

The fear of God
and were sore afraid: they were filled with fear, when, awaking out of their sleep, they saw the surprising glory of Christ, and of the two men that were with him, insomuch that they knew not what to think, or say; and so they were when they entered into the cloud, and still more upon hearing the voice of God himself, even though it was a voice of love, grace, and mercy; see #De 5:24-26. But yet they were not struck with so much amazement and surprise, as not to know what was said; for they distinctly heard the words, rightly understood, and faithfully related them; from whom the evangelists had them, and which Peter perfectly remembered, and recorded many years after.

The touch of the master's hand
Ver. 7. And Jesus came and touched them, &c.] The disciples were at some little distance from Christ, but he observing the fear and surprise they were in, came to their relief and assistance; which he did not disdain to give, notwithstanding the glory he was covered with; but acts the part of a mediator between God and them, and lays hold on them to raise them up, whom the majesty of God's voice had cast down: the Persic version renders it, "he came and brought them to themselves"; who were just fainting and swooning away, at the awfulness of the voice:

and said, arise, and be not afraid: it is not the voice of an angry God, but of God well pleased with me, and in me with you; it is the voice of my God, and your God, of my father, and your father; arise, stand on your feet, take heart, and be of good courage, no hurt will come to you.

Their eyes were lifted up
Ver. 8. And when they had lift up their eyes, &c.] And "looked round about", as Mark says, to see whether the same objects still continued, as Moses and Elias; and the bright cloud:

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

They descended the mountain
Ver. 9. And as they came down from the mountain. Where all these things had been transacted, Jesus charged them, saying, tell the vision to no man: by the "vision" is meant, as it is explained in Mark, "what things they had seen"; as Moses and Elias, and the bright cloud that overshadowed them, and Christ transfigured before them, in a surprising, glorious manner. These Christ strictly ordered Peter, James, and John, to speak of to no man whatever; no, not their fellow disciples; who either would be apt to disbelieve them, on account of the greatness of them, as Thomas did the resurrection of Christ afterwards; or lest they should be troubled and displeased, that they were not admitted to the same sight; and especially not to the multitude, or to any other person, until the son of man be risen again from the dead; meaning himself and his resurrection, when such proof would be given of his mission, authority, and glory, which would make this account more easy to be believed: besides, he had told the Jews, that no sign, that is, from heaven, as this voice was, should be given, but the sign of the Prophet Jonas; referring to his resurrection, which would be a sure testimony of the truth of his Messiahship. This order of Christ was strictly observed by the disciples; for Luke, says, "they kept it close"; to themselves, in their own breasts; it lay concealed between these three; "and told no man in those days, any of those things which they had seen": and Mark says, "they kept that saying within themselves"; only as he adds, they were "questioning one with another, what the rising from the dead should mean": for they were not yet reconciled to the Messiah's dying, which was contrary to their expectation of a temporal kingdom; and therefore could not tell what to make of his rising again, whether this had not some secret, mystical meaning; for of his resurrection from the dead, in a literal sense, they had no notion; though it was foretold in the writings of the Old Testament, and had been so lately affirmed by Christ himself.