Biblical commentary on the New Testament - The Christian ...

Matthew XVII. 2, 3. 559
Irepov lyevero. The narrator may by these words merely mean to
say that his countenance wore an unwonted, an elevated expression.
The characteristic shining or radiance Matthew brings forward with
special prominence (comp. Dan. xii. 3 ; Rev. x. 1), It is a natural
symbol, to conceive of Divine and heavenly objects as luminous ;
in no nation or individual arc they presented under the emblem of
darkness. The fulness of the radiance betokens very naturally the
degree of purity in the revelation from on high. In these figurative
forms of speech does universal humanity express itself; for they
correspond to those essential traits which reveal themselves to every
mind. (Paul uses the word fieraiiopcpovoOat in describing the internal
processes of regeneration, Rom. xii. 2; 2 Cor. iii. 18.) It is strange
that any question should be raised as to bow the disciples could
have known Moses and Elias, partly because of the obvious answer,
that in the conversations as to the occurrence, which immediately
follow, Jesus may liave informed them, and j^artly because to any
one imbued with the Spirit of Scripture, such characters as Moses
and Elias must be conceived as bearing an impress that could not
be mistaken.
Luke ix. 31, 32, gives some additional particulars, which are of
the bighest importance for our understanding the whole occurrence.
He remarks, first, that Moses and Elias had sj)oken of the decease
of J esus (t^odog in the sense of the end of life, death, as at Wisdom
vii. 6 ; 2 Peter i. 15), which awaited him in Jerusalem. We have
here a peculiar feature, beyond the conception of a myth, set-
ting in immediate contrast with this state of glorification, the
deepest humiliation. It would seem, however, as if the Saviour's
glory was exhibited to him in its reality, in order to strengthen him
for victory. Yet even after this, his soul faltered, although he here
(The expression tXeyoi^ t^oSov, spaJce of his decease,
tasted the glory !
it may be added, is unquestionably to be understood as referring not
so much to the fact of the death itself, as to its more immediate
circumstances and relations. Moses and Elias appear merely as
dyyeXoc, as messengers from the higher world.) Luke however
relates further, that Peter and his two companions were heavy with
sleep, and, upon rousing themselves ((Jmyp?/yop7/aavrtf), beheld the
glory of Jesus and of the two men. Even in the same way did
sleep overcome these three discijdes amidst the sufFcriugs of Jesus
at Gethsemane (Matth. xxvi. 40), where Luke relates (xxii. 45), that
they slept from grief (arro ryg Ivnrjg). Great mental agitations,
whether of joy or sorrow, are fatiguing. Their solemn situation
amidst the loneliness of night upon a mountain—with the Saviour
apart—all this must have taken hold of their souls, and produced
physical exhaustion. Nothing however can be more incorrect, contradicting
both history and Scripture, than to conclude that owing