(5) A bright cloud overshadowed them--i.e., our Lord, Moses, and Elias. To the disciples this would, we cannot doubt, recall the "cloudy pillar" which had descended on the first tabernacle (Exodus 33:9), the "cloud that filled the house of the Lord on the dedication of the Temple" (1Kings 8:10). It was, in later Jewish language, the Shechinah, or abiding presence of Jehovah--the very form of the word connects it with both the Hebrew (mishkan) and the Greek (skene) words for tabernacle--which was the symbol that He was with His people. The Targums, or Paraphrases, of the Law and Prophets which were then current, had used the word as a synonym for the divine name. Where the Hebrew text had had "I will dwell in thee," the Targum of Jonathan had "I will make my Shechinah to dwell" (Zechariah 2:10; Zechariah 8:3). Its appearance at this moment, followed by the voice out or the cloud, was a witness that no tabernacle made with hands was now needed, that the humanity of Christ was the true tabernacle of God (comp. Note on John 1:14), and that it was in this sense true that "the tabernacle of God was with men" (Revelation 21:3), and that He would dwell with them.

This is my beloved Son.--The words were in substance the same as those heard at the baptism of our Lord (see Note on Matthew 3:17), but the difference in their form is suggestive. Then they were addressed to the human consciousness of the Son of Man, as declaring to Him the greatness of His being. Now they come addressed as to the disciples, and in close connection with the "decease" which was to be accomplished at Jerusalem. It was, if we may so speak, because the Son of Man became obedient unto death that He was showing Himself worthy of the Father's love. In the hour of darkness and seeming failure, and agony and death, He was "satisfying" His Father's "good pleasure," and accepted by Him as the one perfect sacrifice. And so the command, "Hear ye Him," gained a new significance. Not the traditions of the elders, or the doctrines of the scribes and Pharisees, not even the teaching of Moses and Elias, of the Law and of the Prophets, but the words of the Son of Man, were henceforth to command their allegiance, and to be the guide of their faith and of their lives, for of them only it was true that the Father was revealed fully in them (Hebrews 1:1-2), and that they should never pass away (Matthew 24:35).

Verse 5. - A bright cloud overshadowed them. The cloud spread over and around, not Jesus only and the other two, but in some degree over the apostles also, as St. Luke adds, "They feared as they entered into the cloud." It was the Shechinah, the token of the presence of the Most High, who dwelleth in the unapproachable light. It enshrouded Jesus and his two companions, so that mortal eye could not pierce it or even look upon it; but the apostles, who were outside its immediate contact, were in some sort included in its influence, so that it could be said to overshadow them. St. Peter calls it "the excellent glory (τῆς μεγαλοπρεποῦς δόξης)" (2 Peter 1:17). The cloud from which on Sinai the old Law was given, was dark and threatening (Exodus 19:18; Exodus 20:21); this was bright, coming not to terrify, but to teach and to bless. Here is seen the contrast between the two dispensations, the Law and the gospel (comp. Hebrews 12:18-24). A voice out of the cloud. It was the voice of God the Father, for he called Jesus, My beloved Son. The same voice, saying the same words, had been heard over the waters of Jordan when Jesus was baptized (Matthew 3:17); it spake once again just before his Passion (John 12:28); at all times witnessing the Father's love and the perfect Divinity of Christ. Now, as before, the Holy Trinity was revealed, the Father speaking with audible voice, the Son standing in radiant light, the Holy Spirit present with the intense brightness of the enveloping cloud. The words heard are fontal in the earlier Scriptures. Thus in Isaiah 42:1 we read, "Behold my Servant, whom I uphold, my Chosen in whom my soul delighteth;" and in Psalm 2:7, "Thou art my Son; this day have I begotten thee." Hear ye him. Not Moses and Elias, but Jesus, the Mediator of a better covenant (Hebrews 8:6). "This voice," St. Peter testifies, "we ourselves heard come out of heaven, when we were with him in the holy mount" (2 Peter 1:18). As Edersheim remarks, even if this Epistle is not St. Peter's, it still would represent the most ancient tradition. "God, having of old spoken unto the fathers in the prophets, hath at the end of these days spoken unto us in his Son" (Hebrews 1:1). The command to hear him recalls the saying of Moses (Deuteronomy 18:15), that in good time God would raise up from Israel a Prophet like unto himself, and that unto him they shall hearken.

17:1-13 Now the disciples beheld somewhat of Christ's glory, as of the only begotten of the Father. It was intended to support their faith, when they would have to witness his crucifixion; and would give them an idea of the glory prepared for them, when changed by his power and made like him. The apostles were overcome by the glorious sight. Peter thought that it was most desirable to continue there, and to go no more down to meet the sufferings of which he was so unwilling to hear. In this he knew not what he said. We are wrong, if we look for a heaven here upon earth. Whatever tabernacles we propose to make for ourselves in this world, we must always remember to ask Christ's leave. That sacrifice was not yet offered, without which the souls of sinful men could not have been saved; and important services were to be done by Peter and his brethren. While Peter spoke, a bright cloud overshadowed them, an emblem of the Divine presence and glory. Ever since man sinned, and heard God's voice in the garden, unusual appearances of God have been terrible to man. They fell prostrate to the earth, till Jesus encouraged them; when looking round, they beheld only their Lord as they commonly saw him. We must pass through varied experiences in our way to glory; and when we return to the world after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us.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.