After six days Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves. 2 And he was transfigured before them; his face shone like the sun and his clothes became white as light. 3 And behold, Moses and Elijah appeared to them, conversing with him. 4 Then Peter said to Jesus in reply, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you, one for Moses, and one for Elijah.” 5 While he was still speaking, behold, a bright cloud cast a shadow over them, then from the cloud came a voice that said, “This is my beloved Son, with whom I am well pleased; listen to him.” 6 When the disciples heard this, they fell prostrate and were very much afraid. 7 But Jesus came and touched them, saying, “Rise, and do not be afraid.” 8 And when the disciples raised their eyes, they saw no one else but Jesus alone. 9 As they were coming down from the mountain, Jesus charged them, “Do not tell the vision to anyone until the Son of Man has been raised from the dead.”
The Transfiguration takes place shortly after Peter has confessed that Jesus is the Messiah, the Son of the living God, and after Jesus has begun to teach the disciples that He must suffer, be killed, and be raised (Matthew 16:16, 21). Peter, James, and John are taken apart from the others and led up a high mountain. These same three disciples will later accompany Jesus in Gethsemane (Matthew 26:37). The mountain serves as a place of divine revelation, recalling the encounters of Moses and Elijah with God at Sinai and Horeb.
The words “after six days” also recall the revelation given to Moses on Mount Sinai, where the cloud covered the mountain for six days before God called to him (Exodus 24:15–16). The Transfiguration therefore draws on the language and imagery of Sinai, but Jesus is greater than Moses. Moses’ face shone because he had been in the presence of God (Exodus 34:29–35). The face of Jesus, the Son of God, shines with His own glory, and His clothes become white as light. For a brief time, the disciples are permitted to see the divine glory that already belongs to Him.
This radiant appearance points ahead to the Resurrection, when the glory already belonging to Jesus will be openly revealed in His risen humanity, and to His future coming in glory. It also offers a foretaste of the glory promised to those who belong to Him. Saint Paul teaches that Christ “will change our lowly body to conform with his glorified body” (Philippians 3:21). The Christian hope therefore includes the resurrection of the body and the glorification of the whole person, body and soul, when the faithful will share in the life and glory of the risen Christ.
Moses and Elijah then appear and speak with Jesus. Moses represents the Law, and Elijah represents the Prophets. Together they show that the whole Old Testament bears witness to Jesus and finds its fulfillment in Him. Their presence also shows that His coming Passion is part of God’s saving plan, because the Law and the Prophets had prepared for and foretold the work He would accomplish through His suffering, death, and Resurrection. In the risen Christ, the glory revealed briefly on the mountain will be openly manifested.
Peter responds with awe: “Lord, it is good that we are here.” His offer to build three tents may recall the Feast of Tabernacles, when Israel remembered living in booths during the journey through the wilderness (Leviticus 23:39–43). Peter desires to remain in the glory of the moment, but the disciples must eventually descend the mountain and continue with Jesus toward Jerusalem.
While Peter is still speaking, a bright cloud overshadows them. In the Old Testament, the cloud signifies God’s presence. It guided Israel through the wilderness, covered Mount Sinai, filled the tabernacle, and later filled the Temple (Exodus 13:21–22; 24:15–18; 40:34–35; 1 Kings 8:10–11). Here the cloud also signifies the presence of the Holy Spirit. The scene also reveals the Holy Trinity: the Son appears in glory, the Holy Spirit overshadows the disciples in the bright cloud, and from the cloud comes the Father’s voice: “This is my beloved Son, with whom I am well pleased; listen to him.”
The first part of this declaration repeats the words spoken at Jesus’ Baptism, when John the Baptist baptized Him in the Jordan River (Matthew 3:13–17). The added command, “listen to him,” recalls God’s promise that He would raise up a prophet like Moses, to whom the people must listen (Deuteronomy 18:15). Jesus is that promised prophet, but He is also the beloved Son. The command has special importance because the disciples have struggled to accept His teaching about the Passion. They are to listen to Him when He speaks of suffering, death, Resurrection, and the path of discipleship.
The disciples fall prostrate and are very much afraid. Their reaction reflects the biblical response of human beings overwhelmed by the divine presence. Jesus comes near, touches them, and says, “Rise, and do not be afraid.” His touch restores them. The One whose divine glory has just been revealed is the same Jesus who approaches them with mercy and reassurance.
When they raise their eyes, they see Jesus alone. Moses and Elijah have borne witness that the Law and the Prophets find their fulfillment in Him. They now direct attention to Christ, who completes the work of redemption they foretold. The disciples must leave the mountain listening to Him and following Him.
As they descend, Jesus commands them to remain silent until He has been raised from the dead. The meaning of the vision will become clear only through the Passion and Resurrection. His glory must be understood together with His self-giving love on the cross. The Transfiguration reveals who Jesus is, prepares the disciples to follow Him through suffering toward resurrection and glory, and strengthens the faithful in the hope that their bodies will be raised and the whole person glorified in Christ.
Lord Jesus, help us to listen to You with faith, to follow You faithfully through every trial, and to hope in the resurrection and glory You have promised. Amen.
––––––––––––––––
Sources and References
- The New American Bible, Revised Edition. Washington, DC: Confraternity of Christian Doctrine, 2011. Notes on Matthew 17:1–9.
- Hahn, Scott, and Curtis Mitch. The Ignatius Catholic Study Bible: New Testament. San Francisco: Ignatius Press, 2010. Notes on Matthew 17:1–8, 37.
- Casciaro, Jose Maria, gen. ed. The Navarre Bible: New Testament, Expanded Edition. Dublin: Four Courts Press; New York: Scepter Publishers, 2008. Notes on Matthew 17:1–13, 106–7.
- Brown, Raymond E., Joseph A. Fitzmyer, and Roland E. Murphy, eds. The New Jerome Biblical Commentary. Englewood Cliffs, NJ: Prentice Hall, 1990. 660, para. 107.
- Mitch, Curtis, and Edward Sri. The Gospel of Matthew. Catholic Commentary on Sacred Scripture. Grand Rapids, MI: Baker Academic, 2010. 215–20.
- Aguilar Chiu, Jose Enrique, et al., eds. The Paulist Biblical Commentary. New York: Paulist Press, 2018. 943–44.
- Collins, John J., Gina Hens-Piazza, Barbara Reid, OP, and Donald Senior, CP, eds. The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition. With a foreword by Pope Francis. London: T&T Clark, 2022. 1207–8.
Comments