Was transfigured ( μετεμορφω ìθη); Vulgate, transfiguratus est. The verb is used in classical Greek of transformation, as of a man into an animal. Here it refers to a change of countenance, which is the chief index of any change exterior or interior.
St. Luke explains the matter with the words, "The fashion of his countenance was altered." The Word of God allows for a brief space his essential glory to irradiate and shine through the form of a servant which he wore.
Not that he showed his Divine nature, or laid aside his human body; his bodily nature remained in its entirety, but permeating it was an effulgence which indicated the Godhead. Perhaps it might be said, as an old writer puts it, that the Transfiguration was less a new miracle than the temporary cessation of an habitual miracle; for the veiling of his glory was the real marvel, the Divine restraint which prohibited the illumination of his sacred humanity.
Before them. In their presence. Jesus probably had withdrawn in order to pray in secret, but returned to the waiting three, that they might behold his glory—be "eyewitnesses of his majesty," as St. Peter says (2 Peter 1:16).
These, indeed, had been heavy with sleep (Luke), but had awoke at his appearance, and beheld the vision in full possession of their senses. St. Matthew mentions specially two points in this transfiguration.
His face did shine as the sun. This recalls the appearance of the Son of man in Revelation 1:16, "His countenance was as the sun shineth in his strength." And his raiment was white as the light. The light which emanated from his body shone through and glorified his very garments.
The Vulgate has sicut nix, and χιω Ìν is read in some few manuscripts in place of φῶς: but the word is doubtless introduced here from St. Mark (where, however, it is of doubtful genuineness). If this second evangelist received his account from St.
Peter, we recognize the simile in the apostle's remembrance of the snow clad peak of Hermon, in whose vicinity the event transpired. No candid reader can fail to acknowledge that it is no subjective vision that is here narrated, no merely inward impression on brain or nerve with nothing external to correspond, but a real, objective occurrence, which was beheld by mortal eyes endued with no supernatural or abnormal powers, except in so far as they were enabled to look on this partial emanation of the Divine effulgence.