1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart, 2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with him. 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. 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. 6 And when the disciples heard it, they fell on their face, and were sore afraid.
7 And Jesus came and touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man, save Jesus only. 9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. 10 And his disciples asked him, saying, Why then say the scribes that Elias must first come? 11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things. 12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. 13 Then the disciples understood that he spake unto them of John the Baptist. (Matthew 17:1-13)
The Transfiguration
We have here the account of Christ’s transfiguration. He had said that the Son of Man would soon come in his kingdom, and all three Synoptic Gospels closely connect this event to that promise—as if the transfiguration was meant to be a glimpse and foretaste of his kingdom, revealing the light and love he shares with his chosen ones. Peter later referred to this moment as a demonstration of “the power and coming of our Lord Jesus Christ” (2 Peter 1:16), because it displayed his majesty and served as a preview of his return.
Though Christ’s earthly life was marked by humility and suffering, moments of glory encouraged him and helped others believe. His birth, baptism, temptation, and even his death bore signs of divine favor. The transfiguration stands out as a revelation of his glory during his public ministry—a time otherwise marked by lowliness. Just as he now condescends from heaven, he then had moments of exaltation on earth.
Concerning the transfiguration itself:
The Time: It occurred six days (Matthew 17:1) after Peter declared faith in Jesus as the Christ (Matthew 16:13-20). Luke says “about eight days” (Luke 9:28), likely including both the day of the conversation and the day of the transfiguration. The intervening days are left unrecorded, as if to set apart this divine event, like the silence before a great act (cf. Revelation 8:1).
The Place: It happened on a high mountain, where he went apart from the crowds. The secluded location suited this glorious moment and teaches us that communion with God often requires withdrawal from worldly distractions. The elevated setting also symbolized lifting one’s heart to heavenly things—just as the voice from heaven later said, “Come up here” (Revelation 4:1).
The Witnesses: Jesus took Peter, James, and John—his closest disciples—as witnesses. Three were enough to confirm the truth (Deuteronomy 19:15), but not so many as to make the vision common. These three also witnessed the raising of Jairus’ daughter (Mark 5:37) and would later witness Jesus’ agony in Gethsemane. This glimpse of glory prepared them for the sufferings they would soon face. Paul, too, who suffered much, was granted great revelations.
The Transformation: Jesus was transfigured before them (Matthew 17:2). His appearance changed, though his nature remained the same. The Greek word metamorphothe means he was transformed—revealing his divine glory. Unlike pagan myths, this transformation was holy and real. Though he had taken the form of a servant (Philippians 2:7), he now appeared “in the form of God” (Philippians 2:6), allowing his disciples a glimpse of his majesty.
Since God is light (1 John 1:5), dwells in light (1 Timothy 6:16), and covers himself with light (Psalm 104:2), Christ’s glory appeared in light—the most radiant and divine of visible elements. He is the Light of the world, and here that light shone unhindered.
His transfiguration was seen in two ways: First, his face shone like the sun—radiant and unmistakable, the same face that would soon be abused and spat upon. Unlike Moses’ face, which reflected borrowed light, Christ’s face shone with its own glory. Second, his clothes became white as light—glowing with the brightness of his glory. Moses’ light could be hidden with a veil; Christ’s glory illuminated even his garments.
Moses and Elijah appeared with him (Matthew 17:3), representing the Law and the Prophets. Their presence, along with the three earthly witnesses, made six in total—testifying to Christ from both heaven and earth. These two great prophets had both performed miracles, fasted forty days, and experienced unique departures from life: Elijah was taken to heaven, and Moses’ burial place was hidden (Deuteronomy 34:6; 2 Kings 2:11). Their presence showed that the righteous dead are not lost but live on and can appear at God’s command.
They spoke with Jesus, and the disciples recognized them. Glorified saints will know each other in heaven. Their conversation testified that the Law and the Prophets bear witness to Christ. Moses and Elijah transferred their honor to Christ, through whom God now speaks (Hebrews 1:1).
Peter, always eager, said, “Lord, it is good for us to be here” (Matthew 17:4). Though they were on a cold, rugged mountain, he wished to remain. Those who love Christ delight in his presence. Peter submitted his idea—“If you he will.”— that they build three shelters for Jesus, Moses, and Elijah. His zeal was sincere, but his suggestion was misguided. Glorified beings needed no shelter. Jesus did not respond directly. The fading of the vision itself served as a gentle correction—reminding us not to expect heaven on earth.
Then came a greater glory: a bright cloud overshadowed them, and a voice came from it—God the Father bearing witness to the Son (2 Peter 1:17). This recalls the cloud of God’s presence in the Old Testament, though this one was bright, reflecting the New Covenant of grace. The cloud likely softened the overwhelming brightness of Christ’s glory, just as Moses once wore a veil (Exodus 34:33).
God speaking as he did of old, but this time gently, not with thunder or fire. His voice declared, “This is my beloved Son… Listen to him” (Matthew 17:5). This echoed the voice at Jesus’ baptism (Matthew 3:17) and proclaimed that Jesus—not Moses or Elijah—is the one we must hear. It was a declaration of Christ’s divine authority and a call to obedience. In him, God is reconciling the world to himself (2 Corinthians 5:19).
Afterward, they came down from the mountain. We, too, must descend from moments of spiritual joy to resume our earthly duties. But Christ came with them—and if we carry his presence with us, we can walk confidently in the world. As they descended, they spoke of Christ. Holy conversations are fitting after sacred experiences. Uplifting talk is especially appropriate then, while idle or corrupt speech is even more inappropriate.
Jesus then charged them not to speak of the vision until after his resurrection (Matthew 17:9). If they had shared it earlier, it might have seemed incompatible with his suffering. But after his resurrection, the vision would be understood in the right light—as confirming both his suffering and glory. Christ revealed himself progressively, so each event could be understood in its proper context. His resurrection marked the beginning of the gospel era and kingdom, to which everything before was only preparatory (see 2 Peter 1:16-18).
The disciples then asked, “Why do the scribes say that Elijah must come first?” (Matthew 17:10). They were puzzled: “If Elijah came, stayed so briefly and left so quickly, and we’re to say nothing about him, why have we been taught from the law to expect his public appearance just before the Messiah’s kingdom is set up? How could the prophecy be fulfilled? Should the coming of Elijah be a secret, when everyone is expecting it?” The scribes, who were public interpreters of the law, said this based on the scripture Malachi 4:5: “Behold, I send you Elijah the prophet.” The disciples were echoing the common belief of the Jews taught by the scribes that Elijah’s public appearance would precede the Messiah’s kingdom.
Christ answered, agreeing with the prophecy (Matthew 17:11): “Elijah does come and will restore all things.” The prophecy was true. The misunderstanding came from how it was interpreted. Elijah’s coming was fulfilled in John the Baptist—not by restoring old institutions, but by calling people to repentance (Luke 1:17). That was the spiritual restoration God intended.
Christ then added, “Elijah has already come” (Matthew 17:12). The prophecy was fulfilled, but the people did not recognize it. This often happens with God’s promises—they are fulfilled quietly, while people are still looking for something else. John the Baptist was rejected and killed. In the same way, the Son of Man would suffer.
Christ’s suffering helps us understand the suffering of his forerunners and followers (John 15:18). Those who rejected John would also reject Christ. And those who persecute the servants of Christ will, if not restrained, go on to oppose Christ himself (Acts 12:1-3).
Finally, the disciples understood that he was speaking about John the Baptist (Matthew 17:13). Though Jesus did not name John directly, he described him in a way that helped them connect the dots. This method of teaching encourages deep reflection and lasting understanding. When we seek knowledge sincerely, confusion is cleared and truth becomes evident.