And when they looked up
This phrase marks a pivotal moment of transition. The Greek word for "looked up" is "anablepsantes," which implies a lifting of the eyes, both physically and spiritually. In the context of the Transfiguration, this act of looking up signifies a return to the earthly realm after a divine encounter. It suggests a shift from the awe of witnessing Moses and Elijah to the reality of focusing solely on Jesus. This moment encourages believers to lift their eyes from the distractions of the world and refocus on Christ, who is the fulfillment of the Law and the Prophets.

they saw no one
The phrase "they saw no one" underscores the exclusivity and sufficiency of Jesus Christ. The Greek word "oudena" (no one) emphasizes the absence of any other figures, highlighting that the vision of Moses and Elijah was temporary. Historically, Moses and Elijah represent the Law and the Prophets, respectively. Their departure signifies that their roles have been fulfilled in Christ. This serves as a reminder that while the Old Testament figures were significant, they ultimately point to and find their completion in Jesus.

except Jesus
The phrase "except Jesus" is central to the message of the Transfiguration. The Greek word "ei mē" (except) indicates exclusivity, reinforcing that Jesus alone remains after the divine vision. This moment is a profound declaration of Christ's preeminence and divine authority. In the broader scriptural context, it affirms the New Testament teaching that Jesus is the sole mediator between God and humanity (1 Timothy 2:5). For the disciples, and for believers today, this moment is a call to recognize Jesus as the ultimate revelation of God, the one who embodies grace and truth. It inspires a singular devotion to Christ, who is the way, the truth, and the life (John 14:6).

(8) They saw no man, save Jesus only.--The words, following as they do upon the "Be not afraid," imply a marked contrast to Peter's rash utterance. It was not "good" for frail men such as they were to tarry long in the immediate glory of the Presence. It was a relief to see "Jesus only" with them, as they had been wont to see Him. So in our own lives, moments of spiritual ecstasy are few and far between, and it is good for us that it should be so, and that we should be left to carry the fragrance and power of their memory into the work of our common life, and the light of our common day.

It may not be amiss to say a few words as to the credibility of a narrative which is in itself so wonderful, and has been exposed so often to the attacks of a hostile criticism. And (1) it is obvious that what is commonly known as the rationalistic method of interpretation is altogether inapplicable here. The narrative of the Evangelists cannot by any artifice be reduced to a highly-coloured version of some natural phenomenon falling under known laws. If accepted at all, it must be accepted as belonging to the region of the super natural. (2) The so-called mythical theory, which sees in such narratives the purely legendary after-growth of the dreaming fancies of a later age, is of course possible here, as it is possible wherever the arbitrary criticism which postulates the incredibility of the supernatural chooses to apply it; but it may, at least, be urged against its application in this instance that there was nothing in the Jewish expectations of the Messiah likely to suggest such a legend, and that the circumstances connected with it are such (e.g., its association with our Lord's sufferings, and the strange, abrupt utterance of Peter) as were hardly likely to suggest themselves either to the popular imagination or to that of an individual mind. (3) The position which it occupies both in our Lord's ministry and the spiritual training of the disciples, while, on the one hand, it raises the Transfiguration above the region of a mere marvel, is, it may be urged again, such as was not likely to occur to a simple lover of the marvellous. (4) Lastly, the language of John 1:14 and (though with less certainty, owing to the doubt which hangs over the genuineness of that Epistle) of 2Peter 1:16, may surely be allowed some evidential weight, as being of the nature of allusive reference to a fact which the writers take for granted as generally known. Over and above St. Peter's direct reference, we note the recurrence of the words "decease," "tabernacle," as suggested by it (2Peter 1:13; 2Peter 1:15).

Verse 8. - No man, save Jesus only. Moses and Elias had vanished, Jesus was left alone, and the voice Divine said, "Hear him." When at Christ's touch and word the awestruck apostles dared once more to look around and to bethink themselves of what had passed, those were the facts of which they were conscious. The Law and the prophets, types and predictions, are fulfilled in Christ, and are so far superseded. The former were temporary, introductory to the gospel, which is to last forever. Many have seen in the Transfiguration an image and earnest of the future glory of the dead in Christ, when the vile body shall be changed into the likeness of Christ's glorious body, and they shall shine as the sun, and bear the image of the heavenly. So St. Gregory, "He is clothed with light as with a garment, because in that eternal glory he will be clothed with all the saints, to whom it is said, 'Ye are the light of the world.' Whence also it is said by the evangelist, that when the Lord was transfigured in the mountain, his raiment became as snow. In which Transfiguration what else is announced but the glory of the final resurrection? For in the mountain his raiment became as snow, because in the height of heavenly brightness all saints will be joined to him, refulgent with the light of righteousness" ('Moral.,' 32:6). Unbelief has endeavoured to throw discredit on the historical accuracy of the accounts of this great event. It was a dream, an atmospheric disturbance, an unusual play of light and shade, a myth, an allegory; the two heavenly visitants were two unknown disciples with whom Jesus conversed; the three apostles were rapt in a trance, and the vision was purely subjective; these and such like theories have been started by rationalists and enemies of the supernatural, and even by the partially orthodox, as Tertullian ('Adv. Marc., 4:22). There can be no doubt that the evangelists and the Apostle Peter regarded the event as an objective reality, upon which hung momentous truths; and we are content to let it stand or fall with the rest of the facts of the gospel narrative. There is no reason to separate it from the other items of the story. When once the stupendous miracle of the Incarnation is allowed, other wonders follow in natural sequence.

Parallel Commentaries ...


And when
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

they looked up,
ἐπάραντες (eparantes)
Verb - Aorist Participle Active - Nominative Masculine Plural
Strong's 1869: To raise, lift up. From epi and airo; to raise up.

they saw
εἶδον (eidon)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

no one
οὐδένα (oudena)
Adjective - Accusative Masculine Singular
Strong's 3762: No one, none, nothing.

but
εἰ (ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.

Jesus.
Ἰησοῦν (Iēsoun)
Noun - Accusative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.


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NT Gospels: Matthew 17:8 Lifting up their eyes they saw no (Matt. Mat Mt)