Matthew 17:1,2

After six days Reckoning exclusively from that in which the discourse recorded in the preceding chapter was delivered, to that on which the transfiguration took place, or, including those two days, about eight days after, as Luke has it: Jesus taketh Peter, James, and John his brother The three disciples whom he honoured with a peculiar intimacy, (see Mark 5:37; and Matthew 26:37,) and bringeth them up into a high mountain apart From the people and his other disciples. Jerome tells us, that there was a tradition in his days, handed down from the times of the apostles, that this was mount Tabor, famed in ancient history for the victory which Deborah and Barak gained over Sisera, Judges 4:14. Dr. Macknight, however, thinks “the order of the history determines the transfiguration to some mountain not far from Cesarea Philippi, rather than to Tabor, which was situated in the south of Galilee. For after the transfiguration, it is said, Mark 9:30, that they departed and passed through Galilee, and then came to Capernaum. Now it is not very probable that the evangelist would in this manner have narrated our Lord's journey from the mount of transfiguration to Capernaum, if that mountain had been in Galilee, the region in which Capernaum stood. Yet upon the faith of the tradition mentioned above, the Christians very early built a monastery and church on the top of Tabor, which church was dedicated to Jesus and his two attendants, Moses and Elias. And from 2 Peter 1:18, they called the mountain itself, the holy mountain. And he was transfigured before them Namely, before these three disciples. It was necessary that so remarkable an occurrence should be supported by sufficient witnesses; and hence it was that the three above mentioned were chosen, because so many were required among the Jews to establish a fact, and no more were chosen, because this number was sufficient. The word μετεμορφωθη, rendered here, transfigured, may either imply that there was a transformation made in the substance of his body, according to the import of the word in Ovid, and other writers; or that the outward appearance only of his body was altered, which seems most probable from the expression used by Luke, who says, το ειδος του προσωπου αυτου ετερον, the appearance of his countenance, or person: was changed: and this change, according to that evangelist, took place while he was praying, chap. Matthew 9:29. And his face did shine as the sun Became radiant and dazzling, and shone like the sun in its unclouded, meridian clearness; and so was incomparably more glorious than the face of Moses at the giving of the law. And his raiment was white as the light Became, says Mark, shining exceeding white, as snow, so as no fuller on earth could white it. Was white and glistering, says Luke, or white as lightning, as λευκος εξαστραπτων properly signifies. It seems it was bright and sweetly refulgent, but in a degree inferior to the radiancy of his countenance. “The indwelling Deity,” says Mr. Wesley, “darted out its rays through the veil of his flesh: and that with such transcendent splendour, that he no longer bore the form of a servant. His face shone with divine majesty, like the sun in its strength; and all his body was so irradiated by it, that his clothes could not conceal his glory, but became white and glistering as the very light, with which he covered himself as with a garment.”