Matthew 17:1

After six days. [The Transfiguration, Matt. 17:1-13 = Mark 9:2-13 = Luke 9:28-36. Major comment: Matthew. See Retirement from Public Ministry; The Ministry of Our Lord.] For events and circumstances leading up to the Transfiguration see on ch. 16:13. The Transfiguration probably took place in the latter part of the summer, A.D. 30. The Passover season of A.D. 30 had seen public opinion in Galilee turn against Jesus (see on ch. 15:21). Also the Sanhedrin had intensified its purpose to bring His ministry to a halt (see on Matt. 16:1; cf. Mark 7:1, 2). At Caesarea Philippi Jesus had, for the first time, spoken plainly to the disciples concerning His sufferings and death (see on Matt. 16:21). But they, like all other Jews, thought of the Messiah as a conquering king. Hence it was difficult, even for them, to grasp the idea of a Messiah who would suffer and die. Gloomy thoughts, as upon previous occasions, filled their minds, owing to their misunderstanding of the nature and purpose of Jesus’ ministry.

The period of time here mentioned, “after six days,” refers to the time since Peter’s profession of faith in the divine Sonship of Jesus (ch. 16:16). Luke (ch. 9:28) speaks of it as being “about an eight days after,” that is, about a week later. By inclusive reckoning, a week would be called “eight days” (see pp. 248-250). It is not unusual for Luke (see on ch. 3:23) to give an approximation or “about” rather than an exact statement of time.

Peter, James, and John. These three had shown better understanding than their fellow disciples of the truths Christ sought to impart. At least upon one previous occasion they had been especially selected to witness divine power at work (see Mark 5:37), and because of their deeper spiritual insight they were yet to witness His hour of agony in Gethsemane (see Mark 14:33). It was especially to prepare them for that hour of fear and disappointment that Jesus now took them alone with Him into the hills (see DA 420).

An high mountain. The site of the Transfiguration is not known. Mt. Tabor (elevation 1,929 ft., or 588 m.), about 12 mi. (19 km.) southwest of the Lake of Galilee and 5 1/2 mi. (c. 9. km.) east of Nazareth, was the traditional location. But the discovery that in the time of Christ a fortress and a small settlement crowned its summit has made it seem impossible that Jesus could there have found the solitude spoken of by Matthew and Mark (cf. DA 419).

Since Tabor is no longer seriously considered as the site of the Transfiguration, it has generally been identified with Mt. Hennon (elevation 9,166 ft., or 2,794 m.), on whose lower slopes lay the city of Caesarea Philippi, and in the vicinity of which Christ and the disciples are known to have been immediately preceding the Transfiguration (see on ch. 16:13). But there are difficulties with this identification also. In the vicinity of Caesarea Philippi and Mt. Hennon, Jesus was “out of the reach of Herod and Caiaphas” and “at a distance from the Pharisees” (see DA 418). It was a Gentile region beyond the limits of Galilee. That fact was what led Christ to withdraw there for a time (see on ch. 16:13). But at the foot of the mount of Transfiguration the scribes and rabbis mingled with a throng of people, most likely Jewish, and sought to humiliate Jesus and His disciples. This would seem to indicate that the Transfiguration took place in Galilee rather than in the Gentile district of Caesarea Philippi.

Furthermore, following the visit to Caesarea Philippi, but before the Transfiguration, Jesus and the disciples are spoken of as journeying southward along the shores of the Lake of Galilee (see DA 418), at least 30 mi. (48 km.) from Mt. Hennon. During the week’s interval between the Great Confession and the Transfiguration, then, Jesus had returned to Galilee. Thus it seems that neither Tabor nor Hennon was the mount of Transfiguration.

Apart. Luke adds that Jesus went there “to pray” (ch. 9:28). This was one of those special occasions when Jesus anxiously sought communion with His heavenly Father (see on Mark 1:35) in order that He might know how to accomplish His mission (see on Mark 3:13). In this instance the problem was how to help the disciples understand the true nature of His mission, and how to prepare them for His death (see on Matt. 16:13). The entire night was spent on the mountainside (see DA 426).

Jesus and His companions had kept on climbing, apparently, until it became too dark to go farther. It would seem that Jesus had already spent a considerable portion of the night in prayer by the time of the Transfiguration, for, as the hours passed slowly by, the dew of night was “heavy” upon Him. He prayed for personal strength to face the great test that lay ahead, and also for His disciples, that their faith in Him as the Son of God might be strengthened, that they might understand the necessity of His death as part of the plan of salvation, and that they might be prepared for the hour of trial (see DA 420). Accordingly, He prayed that they might behold His divine glory, which thus far, except for fleeting moments, had been hidden from their gaze (see on Luke 2:48).