5 While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him."
*Minor differences ignored. Grouped by changes, with first version listed as example.
Lo, a bright cloud overshadowed them. Their eyes were covered by a cloud, in order to inform them, that they were not yet prepared for beholding the brightness of the heavenly glory. For, when the Lord gave tokens of his presence, he employed, at the same time, some coverings to restrain the arrogance of the human mind. So now, with the view of teaching his disciples a lesson of humility, he withdraws from their eyes the sight of the heavenly glory. This admonition is likewise addressed to us, that we may not seek to pry into the secrets which lie beyond our senses, but, on the contrary, that every man may keep within the limits of sobriety, according to the measure of his faith. In a word, this cloud ought to serve us as a bridle, that our curiosity may not indulge in undue wantonness. The disciples, too, were warned that they must return to their former warfare, and therefore must not expect a triumph before the time. And, lo, a voice from the cloud. It deserves our attention, that the voice of God was heard from the cloud, but that neither a body nor a face was seen. Let us therefore remember the warning which Moses gives us, that God has no visible shape, lest we should deceive ourselves by imagining that He resembled a man, (Deuteronomy 4:15.) There were, no doubt, various appearances under which God made himself known to the holy fathers in ancient times; but in all cases he refrained from using signs which might induce them to make for themselves idols. And certainly, as the minds of men are too strongly inclined to foolish imaginations, there was no necessity for throwing oil upon the flame. [1] This manifestation of the glory of God was remarkable above all others. When he makes a cloud to pass between Him and us, and invites us to himself by His voice, what madness is it to attempt to place Him before our eyes by a block of wood or of stone? Let us therefore endeavor to enter by faith alone, and not by the eyes of flesh, into that inaccessible light in which God dwells. The voice came from the cloud, that the disciples, knowing it to have proceeded from God, might receive it with due reverence. This is my beloved Son. I willingly concur with those who think that there is an implied contrast of Moses and Elijah with Christ, and that the disciples of God's own Son are here charged to seek no other teacher. The word Son is emphatic, and raises him above servants. There are two titles here bestowed upon Christ, which are not more fitted to do honor to him than to aid our faith: a beloved Son, and a Master. The Father calls him my beloved Son, in whom I am well pleased, and thus declares him to be the Mediator, by whom he reconciles the world to himself. When he enjoins us to hear him, he appoints him to be the supreme and only teacher of his Church. It was his design to distinguish Christ from all the rest, as we truly and strictly infer from those words, that by nature he was God's only Son In like manner, we learn that he alone is beloved by the Father, and that he alone is appointed to be our Teacher, that in him all authority may dwell. But it will perhaps be objected, Does not God love angels and men? It is easy to reply, that the fatherly love of God, which is spread over angels and men, proceeds from him as its source. The Son is beloved by the Father, not so as to make other creatures the objects of his hatred, but so that he communicates to them what belongs to himself. There is a difference, no doubt, between our condition and that of the angels; for they never were alienated from God, and therefore needed not that he should reconcile them; while we are enemies on account of sin, till Christ procure for us his favor. Still, it is a fixed principle that God is gracious to both, only so far as he embraces us in Christ; for even the angels would not be firmly united to God if Christ were not their Head. It may also be observed that, since the Father here speaks of himself as different from the Son, there is a distinction of persons; for they are one in essence and alike in glory. Hear him. I mentioned a little ago, that these words were intended to draw the attention of the Church to Christ as the only Teacher, that on his mouth alone it may depend. For, though Christ came to maintain the authority of the Law and the Prophets, (Matthew 5:17,) yet he holds the highest rank, so that, by the brightness of his gospel, he causes those sparks which shone in the Old Testament to disappear. He is the Sun of righteousness, whose arrival brought the full light of day. And this is the reason why the Apostle says (Hebrews 1:1) that God, who at sundry times and in various ways spoke formerly by the Prophets, hath in these last days spoken to us by his beloved Son. In short, Christ is as truly heard at the present day in the Law and in the Prophets as in his Gospel; so that in him dwells the authority of a Master, which he claims for himself alone, saying, One is your Master, even Christ, (Matthew 23:8.) But his authority is not fully acknowledged, unless all the tongues of men are silent. If we would submit to his doctrine, all that has been invented by men must be thrown down and destroyed. He is every day, no doubt, sending out teachers, but it is to state purely and honestly what they have learned from him, and not to corrupt the gospel by their own additions. In a word, no man can be regarded a faithful teacher of the Church, unless he be himself a disciple of Christ, and bring others to be taught by him.
1 - "Il n'estoit ia besoin de ietter de l'huile au feu pour enflamber davantage le mal;" -- "there was no necessity for throwing oil on the fire to inflame the evil still more."
A bright cloud overshadowed them - The word "overshadow" here means, rather, to "be diffused" or "spread" over them. It does not mean that it made a shade. A cloud was the symbol of the divine presence. Thus, God went before the Israelites in a cloudy pillar - dark by day and bright by night Exodus 14:19-20; he appeared on Mount Sinai in a cloud bright by fire Exodus 24:15-17; and a cloud, the symbol of the divine presence - called the Shechinah - dwelt continually in the most holy place in the temple, 1-Kings 8:10-11; Ezekiel 1:4; Ezekiel 10:4. When, therefore, the disciples saw this cloud, they were prepared to hear the word of the Lord.
This is my beloved Son - This was the voice of God. This was the second time that, in a remarkable manner, God had declared this. See Matthew 3:17. This was spoken to confirm the disciples; to make known to them that it was their duty to hear Christ rather than any other, and to honor him more than Moses and Elijah; and to strengthen their faith in him when they should go forth to preach the gospel after he was shamefully put to death. After this, it was impossible for them to doubt that he was truly the Son of God. See 2-Peter 1:17-18.
A bright cloud overshadowed them - Or as six MSS. and Ephraim read it, a cloud of light, νεφελη φωτος; which reading Griesbach has admitted into the text. As a bright cloud, or a cloud of light could not overshadow, or cast any kind of shade, the word επεσκιασεν should be translated, surrounded them. A cloud was frequently the symbol of the Divine presence; but such a cloud had always something very remarkable in its appearance. Ezekiel, Ezekiel 1:4, represents it as a great cloud, and a fire unfolding itself, and a brightness about it, and out of the midst thereof, as the color of amber out of the midst of the fire; and in Ezekiel 1:28, he tells us that this was the appearance of the likeness of the glory of the Lord. See also Exodus 16:10; Exodus 40:33, etc.; Ezekiel 43:2, and 1-Chronicles 5:14. But it was generally in a thick, dark cloud, that God manifested himself under the law; see Exodus 19:9; Exodus 20:21. This might be designed as emblematical of the old covenant, which was but the shadow of the good things which were to come, Hebrews 10:1; and the cloud of light mentioned here, the emblem of that glorious display of God, in his Gospel, by which life and immortality were brought to light, 2-Timothy 1:10.
This is my beloved Son - Ουτος εϚιν ο υιος μου ο αγαπητος, εν ω ευδοκησα, This is my Son, the beloved one, in who I have delighted, or, been well pleased. God adds his testimony of approbation to what was spoken of the sufferings of Christ by Moses and Elijah; thus showing that the sacrificial economy of the old covenant was in itself of no worth, but as it referred to the grand atonement which Jesus was about to make; therefore he says, In him Have I delighted, (ευδοκησα), intimating that it was in him alone, as typified by those sacrifices, that he Had delighted through the whole course of the legal administration; and that it was only in reference to the death of his Son that he accepted the offerings and oblations made to him under the old covenant. Hear Him. The disciples wished to detain Moses and Elijah that they might hear them: but God shows that the law which had been in force, and the prophets which had prophesied, until now, must all give place to Jesus; and he alone must now be attended to, as the way, the truth, and the life; for no man could now come unto the Father but through him. This voice seems also to refer to that prediction in Deuteronomy 18:15. The Lord shall raise up a Prophet like unto me: Him Shall Ye Hear. Go no more to the law, nor to the prophets, to seek for a coming Messiah; for behold he Is come! Hear and obey him, and him only.
This transfiguration must have greatly confirmed the disciples in the belief of a future state, and in the doctrine of the resurrection; they saw Moses and Elijah still Existing, though the former had been gathered to his fathers upwards of 1400 years, and the latter had been translated nearly 900.
While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is (c) my beloved Son, in whom I am well pleased; hear ye him.
(c) The word "my" distinguishes Christ from other children. For he is God's natural son, we by adoption; therefore he is called the first begotten among the brethren, because although he is by right the only son, yet he is chief among many, in that he is the source and head of the adoption.
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;
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;
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, 2-Peter 1:17. Which said,
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 filiation 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.
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, 2-Peter 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:
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", Deuteronomy 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 bright cloud overshadowed them. Christ, Moses and Elijah are represented as in the cloud which separated them from the disciples' sight; and out of this cloud the voice spoke to the disciples. By the disciples such a luminous cloud would be instantly accepted as a symbol of Divine presence. A bright cloud, the Shekinah, is throughout the Old Testament dispensation employed as a symbol of God's presence, being very generally entitled "the glory," or "the glory of the Lord."
This is my beloved Son. The same voice which had once before been heard at the baptism. Such a confirmation of the great confession of Peter was never to be forgotten. Almost a generation later, when he wrote his second epistle, the remembrance of this night was as vivid as ever: "For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory."
Hear ye him. The Divine voice that spoke at Sinai and the baptism is heard, declaring Christ's superiority to Moses and Elias, in that he is "the beloved Son," and commanding all to HEAR HIM. Henceforth, not Moses, or Elias, are the lawgivers of the people of God, but Christ. The saints are bidden to turn from every human teacher, even those as revered as Moses and Elias, to listen to our Lord. To hear Him will lead from error and sin into truth, righteousness and fitness for heaven.
Hear ye him - As superior even to Moses and the prophets. See Deuteronomy 18:17.
*More commentary available at chapter level.