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Chapter 17

Matthew 17

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¹And after six days Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart:

²And he was transfigured before them. And his face did shine as the sun: and his garments became white as snow.

³And behold there appeared to them Moses and Elias talking with him.

⁴And Peter answering, said to Jesus: Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias.

⁵And as he was yet speaking, behold a bright cloud overshadowed them. And lo, a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased: hear ye him.

⁶And the disciples hearing, fell upon their face, and were very much afraid.

⁷And Jesus came and touched them: and said to them, Arise, and fear not.

⁸And they lifting up their eyes saw no one but only Jesus.

⁹And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man, till the Son of man be risen from the dead.

¹⁰And his disciples asked him, saying: Why then do the scribes say that Elias must come first?

¹¹But he answering, said to them: Elias indeed shall come, and restore all things.

¹²But I say to you, that Elias is already come, and they knew him not, but have done unto him whatsoever they had a mind. So also the Son of man shall suffer from them.

¹³Then the disciples understood, that he had spoken to them of John the Baptist.

¹⁴And when he was come to the multitude, there came to him a man falling down on his knees before him, saying: Lord, have pity on my son, for he is a lunatic, and suffereth much: for he falleth often into the fire, and often into the water.

¹⁵And I brought him to thy disciples, and they could not cure him.

¹⁶Then Jesus answered and said: O unbelieving and perverse generation, how long shall I be with you? How long shall I suffer you? bring him hither to me.

¹⁷And Jesus rebuked him, and the devil went out of him, and the child was cured from that hour.

¹⁸Then came the disciples to Jesus secretly, and said: Why could not we cast him out?

¹⁹Jesus said to them: Because of your unbelief. For, amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain, Remove from hence hither, and it shall remove; and nothing shall be impossible to you.

²⁰But this kind is not cast out but by prayer and fasting.

²¹And when they abode together in Galilee, Jesus said to them: The Son of man shall be betrayed into the hands of men:

²²And they shall kill him, and the third day he shall rise again. And they were troubled exceedingly.

²³And when they were come to Capharnaum, they that received the didrachmas, came to Peter and said to him: Doth not your master pay the didrachmas?

²⁴He said: Yes. And when he was come into the house, Jesus prevented him, saying: What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or custom? of their own children, or of strangers?

²⁵And he said: Of strangers. Jesus said to him: Then the children are free.

²⁶But that we may not scandalize them, go to the sea, and cast in a hook: and that fish which shall first come up, take: and when thou hast opened its mouth, thou shalt find a stater: take that, and give it to them for me and thee.

Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Introduction

HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23) And while they abode in Galilee, Jesus said unto them--Mark (Mar 9:30), as usual, is very precise here: "And they departed thence"--that is, from the scene of the last miracle--"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events. The Son of man shall be betrayed into the hands of men . . . And they were exceeding sorry--Though the shock would not be so great as at the first announcement (Mat 16:21-22), their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (Luk 9:43-44), connecting it with the scene of the miracle just recorded, and the teaching which arose out of it--or possibly with all His recent teaching--says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives--"The son of man shall be betrayed into the hands of men." Luke adds (Luk 9:45) that "they understood not this saying, and it was hid from them, that they perceived it not"--for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium--"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!

Verse 24

THE TRIBUTE MONEY. (Mat 17:24-27) And when they were come to Capernaum, they that received tribute money--the double drachma; a sum equal to two Attic drachmas, and corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual tax, see Exo 30:13-14; Ch2 24:6, Ch2 24:9. Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in Mat 17:25 was a civil one. The whole teaching of this very remarkable scene depends upon this distinction. came to Peter--at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative. and said, Doth not your master pay tribute?--The question seems to imply that the payment of this tax was voluntary, but expected; or what, in modern phrase, would be called a "voluntary assessment."

Verse 25

He saith, yes--that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew--as surely he did--that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master. And when he was come into the house--Peter's. Jesus prevented him--anticipated him; according to the old sense of the word "prevent." saying, What thinkest thou, Simon?--using his family name for familiarity. of whom do the kings of the earth take custom--meaning custom on goods exported or imported. or tribute--meaning the poll-tax, payable to the Romans by everyone whose name was in the census. This, therefore, it will be observed, was strictly a civil tax. of their own children, or of strangers--This cannot mean "foreigners," from whom sovereigns certainly do not raise taxes, but those who are not of their own family, that is, their subjects.

Verse 26

Peter saith unto him, Of strangers--"of those not their children." Jesus saith unto him, Then are the children free--By "the children" our Lord cannot here mean Himself and the Twelve together, in some loose sense of their near relationship to God as their common Father. For besides that our Lord never once mixes Himself up with His disciples in speaking of their relation to God, but ever studiously keeps His relation and theirs apart (see, for example, on the last words of this chapter)--this would be to teach the right of believers to exemption from the dues required for sacred services, in the teeth of all that Paul teaches and that He Himself indicates throughout. He can refer here, then, only to Himself; using the word "children" evidently in order to express the general principle observed by sovereigns, who do not draw taxes from their own children, and thus convey the truth respecting His own exemption the more strikingly:--namely, "If the sovereign's own family be exempt, you know the inference in My case"; or to express it more nakedly than Jesus thought needful and fitting: "This is a tax for upholding My Father's House. As His Son, then, that tax is not due by Me--I AM FREE."

Verse 27

Notwithstanding, lest we should offend--stumble. them--all ignorant as they are of My relation to the Lord of the Temple, and should misconstrue a claim to exemption into indifference to His honor who dwells in it. go thou to the sea--Capernaum, it will be remembered, lay on the Sea of Galilee. and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money--a stater. So it should have been rendered, and not indefinitely, as in our version, for the coin was an Attic silver coin equal to two of the afore-mentioned "didrachms" of half a shekel's value, and so, was the exact sum required for both. Accordingly, the Lord adds, that take, and give unto them for me and thee--literally, "instead of Me and thee"; perhaps because the payment was a redemption of the person paid for (Exo 30:12) --in which view Jesus certainly was "free." If the house was Peter's, this will account for payment being provided on this occasion, not for all the Twelve, but only for him and His Lord. Observe, our Lord does not say "for us," but "for Me and thee"; thus distinguishing the Exempted One and His non-exempted disciple. Next: Matthew Chapter 18

Introduction

That is, so long after Christ's conversation with his disciples at Caesarea Philippi, Peter's confession of him, and the reproof he gave him, upon his intimating that he should suffer and die, and Christ's resentment of it; after he had discoursed about his disciples taking up their cross, and following him; and of men's losing and finding their lives; and after the promise, or prophecy, that he had given out, that some then present should not die, until he came into his kingdom. Mark says the same as here, Mar 9:2 but Luk 9:28 says, it was about an eight days after, which may be reconciled in this manner; Matthew and Mark leave out the day in which Christ delivered the above sayings, and that in which he was transfigured, and so reckon but six days; and Luke takes them both into the account, and makes it eight days, so that they all agree; and it appears, in short, to be that day seven night. Jesus taketh Peter, James, and John his brother: Peter is taken, though he had so lately offended his master; Christ did not bear the offence in mind, but freely forgave him, and still loved him: James was not the brother of our Lord, who was of that name, but the Son of Zebedee; as appears from John being his brother, who was the beloved disciple; these three were all favourite disciples, and were at other times admitted to be with him, when others were not, Mat 26:37. Such a number was taken, as being proper and sufficient to bear witness of the truth of the following account of Christ's transfiguration; and bringeth them up into an high mountain apart. Luke says, to pray; as he was wont to do, in such places. This mountain is generally said to be Tabor; but for what reason does not appear. Christ was going to Caesarea Philippi, when he had that discourse with his disciples, which this account is connected with; and though it was a week after, yet we have no intimation of his removing from these parts, with his disciples; only of his leading them up into a mountain: and quickly after this, we hear of him at Capernaum, which was ten miles from Mount Tabor. Dr. Lightfoot (z) thinks, that this was the mountain, which Caesarea was at the foot of; where formerly, the first idolatry was set up, one of Jeroboam's calves; and now the eternal Son of God is shown, in the confession of Peter, and in the illustrious demonstration of the Messiah. Since the goodly mountain Lebanon, and which was a very high one, was in those parts which Moses had a sight of before he died; why may it not be that, which he now descended upon, to be one of the witnesses from heaven, of Christ's transfiguration? (z) Hor. Heb. in Mar. ix. 2.

Verse 2

And was transfigured before them,.... Peter, James, and John, before whom he was metamorphosed, or changed into another form; for not the substance of his body was changed, nor even the shape of it altered, only it received a more glorious form; that whereas before he appeared in the form of a servant, and looked mean and despicable, now he appeared in the form and majesty of God; or there was a divine glory; which from his deity showed itself in a visible manner through his flesh: and his face did shine as the sun it had still the same appearance of an human face, but had such a dazzling glory upon it, as equalled the sun shining in its full strength: and his raiment was white as the light: he did not put off his clothes, nor were the nature and substance, and fashion of them changed; but such rays of glory darted through his flesh, and through his clothes, as made them as bright and shining, as the light of the sun at noon day. Mark says, they became "exceeding white as snow, so as no fuller on earth can white them". The Vulgate Latin reads, "as snow", here; and so do the Ethiopic version, and Munster's Hebrew Gospel. Snow has a peculiar whiteness in it, and is therefore made use of, to express the glittering brightness of Christ's raiment; and the fuller is mentioned, who by the Jews (a) is called and means one that whitens wool, or raiment, and such an one is here designed: not that any fuller makes garments of another colour white; for though this may be done, it is not the work of fullers, but dyers: but fullers, whatever colour garments are of, if sullied and spotted, can restore them to their native colour; and if white, can bring them to their former whiteness: now Christ's garments were as white, yea, whiter, than any such men could possibly make garments, that were white at first: what colour Christ's garments were of before, is not certain; now they appeared white, to the greatest degree of whiteness. Dr. Hammond (b) has a conjecture, that in the phrase "on earth", reference is had to the earth fullers make use of in cleaning, and which is called "fullers' earth"; and that the words are to be rendered, "as no fuller, by or with earth can white them"; but if this will not bear, the sense is, that there is no fuller, nor ever was, or ever will be upon earth, that can make raiment so white as Christ's was. (a) Maimon. in Misn. Bava Kama, c. 10. sect. 10, (b) In Mark ix. 3.

Verse 3

And behold there appeared unto them,.... The disciples: Moses and Elias; Moses the giver of the law, and Elias one of the chief of the prophets: one of them had been dead near a thousand and five hundred years, and the other had been caught up to heaven, about nine hundred years before this. The Jews sometimes speak of these two as together. They say (c), "that the Shekinah never descends below, but , "Moses and Elias" ascend above.'' Yea, they expect that these two will come together in future time; for so they represent (d) a God saying to Moses; "Moses, as thou hast given thy life for them (the Israelites) in this world, so in time to come (the days of the Messiah) when I shall bring Elias the prophet, , "you two shall come together".'' Now they came. Luke says, they appeared "in glory": in glorious bodies, in a glory upon their bodies; like, though inferior, to the glorious body of Christ, now transfigured: that they appeared in their own real bodies, no doubt need be made; about the body of Elijah, or Elias, there is no difficulty; since he was carried soul and body to heaven, he died not, but was changed; and has ever since remained in a glorious body, in which he doubtless now appeared: and why this should not be the case of Moses, or why he should appear in another body, and not his own, I see not; for though he died, yet he was buried by the Lord, and no man ever knew the place of his sepulchre; and there was a dispute about his body, between Michael and the devil, all which are uncommon circumstances: so that it might be, that his body was, quickly after his death, raised and restored to him; or at this time, as a pledge of the resurrection of the dead, as Christ's transfiguration was of his glory. The Jews have a notion that Moses is not dead, but is ascended, and stands and ministers to God, in the highest heavens (e): the appearance of these two with Christ, was to show, that Christ is the end of the law and prophets; that there is an entire agreement between him and them, and that they have their full accomplishment in him; and also shows, that he was neither Elias, nor any of the prophets, as some took him to be; since he was distinct from them, and the chief and more glorious than any of them. If it should be asked; how came the disciples to know these two to be Moses and Elias, since they never saw them before, nor could have any statues or pictures of them, these being not allowed among the Jews; nor do the accounts of them in Scripture seem to be sufficient to direct them to such a thought; especially, since by their glorification, they must be greatly altered: it may be replied, they knew them, either by immediate divine revelation, or by the discourse that passed between them and Christ; for it follows, talking with him. The Jews often speak of the appearance of Elias to their doctors, and of his conversing with them, and teaching them. Whether this is done with design to lessen the glory of this appearance, I will not say; however, they cannot reasonably object to the probability of this account, since they make it to be so frequent among themselves; though they look upon it as an high favour, and that such are holy good men, that are indulged with it, take an instance or two: thus they say (f) of a certain person, "Lo! the pious man, whom Elias used , "to converse with".'' And elsewhere it is said (g), "R. Phineas and R. Mari, the sons of R. Chasda, were godly men, , "and Elias was talking with them", and they were priests.'' What Moses and Elias were talking with our Lord about, is expressed by Luke; see Gill on Luk 9:31. (c) T. Bab. Succab, fol. 5. 1. (d) Debarim Rabba, sect. 3. fol. 239. 2. (e) T. Bab. Sota, fol. 13. 2. Maimon. praefat. ad Seder Zeraim in Talmud. fol. 86. 4. (f) T. Bab. Bava Bathra, fol. 7. 2. (g) Juchasin, fol. 101. 1. Vid. fol. 79. 1. & 118. 2. & 13. 132. 1. & T. Bab. Cetubot, fol. 106. 1.

Verse 4

Then answered Peter and said unto Jesus,.... Which was, as Luke informs us, after he, and James, and John, awoke out of sleep; for it being night when Christ was transfigured, and they weary, were overpressed, and fell asleep on the mount, as they afterwards did in the garden with him: but when they were awaked, either by the talk of the men with Christ, or by the rays of brightness and glory, which darted from them, and especially from Christ, to their great surprise; they saw the glory that was upon him, and observed the two men that were with him, who appeared also in glorious forms; whom either by revelation, or the sequel of their discourse, they knew to be Moses and Elias: and just as these were taking their leave of Christ, Peter, charmed with such objects, and with such delightful company, and pleasant conversation, he had the happiness of hearing part of, addresses himself to Christ and says, Lord, it is good for us to be here; in this mountain, with thyself and such company; better than to be below among the throng and multitude, where nothing but misery and distress are to be seen, and noise and tumult heard; or it is better to be here, than to go to Jerusalem, and there suffer and die; the horror of which, is thought by some, still to abide on Peter's mind. If thou wilt, let us make here three tabernacles: tents, or booths, such as were made, at the feast of tabernacles, of boughs and branches of trees, to keep off heat, cold, and rains: one for thee, and one for Moses, and one for Elias; Luke adds, "not knowing what he said"; and Mark, "for he wist not what to say": the one representing him, as with the rapture and surprise, not himself; and the other, under the awe and dread of such majesty, as at the utmost loss what to say, agreeably to such a situation of things: not but that he knew what words he did deliver, and with what view; but he spake as a mistaken man, being ignorant of the design of this appearance; which was, not that this glory should continue, only that he should be an emblem and pledge of what was future; and besides, he was wrong in putting these two men upon an equal foot with Christ, each of them being to have a separate tabernacle as he; and he appeared to be quite out of the way, in proposing earthly tabernacles for glorified persons to dwell in, who had an house not made with hands, eternal in the heavens: moreover, as to the mystical sense, Moses and Elias, the law and the prophets, were not to be considered as in distinct apartments, and separate from Christ, but as agreeing with him, and fulfilled and swallowed up in him; who only, according to the voice that followed, was to be heard and attended to, and not they, as distinct from him.

Verse 5

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, Pe2 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, Pe2 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", Deu 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.

Verse 6

And when the disciples heard it,.... The voice out of the cloud, and which they apprehended came from God, and was uttered with so much majesty: they fell on their face: not so much out of reverence, or for the sake of adoration, but as persons struck with astonishment and fear, and were as half dead; and so fell with their faces fiat to the ground, not being able to stand before God, to behold his majesty, and hear his voice: and were sore afraid: they were filled with fear, when, awaking out of their sleep, they saw the surprising glory of Christ, and of the two men that were with him, insomuch that they knew not what to think, or say; and so they were when they entered into the cloud, and still more upon hearing the voice of God himself, even though it was a voice of love, grace, and mercy; see Deu 5:24. But yet they were not struck with so much amazement and surprise, as not to know what was said; for they distinctly heard the words, rightly understood, and faithfully related them; from whom the evangelists had them, and which Peter perfectly remembered, and recorded many years after.

Verse 7

And Jesus came and touched them,.... The disciples were at some little distance from Christ, but he observing the fear and surprise they were in, came to their relief and assistance; which he did not disdain to give, notwithstanding the glory he was covered with; but acts the part of a mediator between God and them, and lays hold on them to raise them up, whom the majesty of God's voice had cast down: the Persic version renders it, "he came and brought them to themselves"; who were just fainting and swooning away, at the awfulness of the voice: and said, arise, and be not afraid: it is not the voice of an angry God, but of God well pleased with me, and in me with you; it is the voice of my God, and your God, of my Father, and your Father; arise, stand on your feet, take heart, and be of good courage, no hurt will come to you.

Verse 8

And when they had lift up their eyes,.... And "looked round about", as Mark says, to see whether the same objects still continued, as Moses and Elias; and the bright cloud: they saw no man; neither Moses nor Elias, who were both gone: signifying, that though the law and the prophets were till this time, they were now finished and completed, and the Mosaic economy was to be no more; as these men appeared no more after, nor will they till the second coming of Christ. And Mark has it, "they saw no man any more"; that is, these men any more, neither then, nor afterwards, "save Jesus only". Mark adds, "with themselves"; in the same form as before his transfiguration. Christ is the only Mediator, Saviour, and Redeemer; the only Prophet, Priest, and King; and who only is to be, and can be beheld as such; and who does, and will abide with his people; and helps, comforts, and saves them, when none else can. Luke observes, that "when the voice was past, Jesus was found alone"; which was so ordered, that it might be a clear case, that this voice was only concerning Christ, and not either Moses or Elias.

Verse 9

And as they came down from the mountain,.... Where all these things had been transacted, Jesus charged them, saying, tell the vision to no man: by the "vision" is meant, as it is explained in Mark, "what things they had seen"; as Moses and Elias, and the bright cloud that overshadowed them, and Christ transfigured before them, in a surprising, glorious manner. These Christ strictly ordered Peter, James, and John, to speak of to no man whatever; no, not their fellow disciples; who either would be apt to disbelieve them, on account of the greatness of them, as Thomas did the resurrection of Christ afterwards; or lest they should be troubled and displeased, that they were not admitted to the same sight; and especially not to the multitude, or to any other person, until the son of man be risen again from the dead; meaning himself and his resurrection, when such proof would be given of his mission, authority, and glory, which would make this account more easy to be believed: besides, he had told the Jews, that no sign, that is, from heaven, as this voice was, should be given, but the sign of the Prophet Jonas; referring to his resurrection, which would be a sure testimony of the truth of his Messiahship. This order of Christ was strictly observed by the disciples; for Luke, says, "they kept it close"; to themselves, in their own breasts; it lay concealed between these three; "and told no man in those days, any of those things which they had seen": and Mark says, "they kept that saying within themselves"; only as he adds, they were "questioning one with another, what the rising from the dead should mean": for they were not yet reconciled to the Messiah's dying, which was contrary to their expectation of a temporal kingdom; and therefore could not tell what to make of his rising again, whether this had not some secret, mystical meaning; for of his resurrection from the dead, in a literal sense, they had no notion; though it was foretold in the writings of the Old Testament, and had been so lately affirmed by Christ himself.

Verse 10

And his disciples asked him, saying,.... That is, these three, Peter, James, and John, before they came to the rest; whilst they were going down the mountain, or from it, to the place where the others were; for the rest knew nothing of the appearance of Elias, and so cannot be thought to join in a question concerning him. Why then say the Scribes, that Elias must first come? That is, come before the Messiah comes; for certain it is, that this was the sense of the Scribes, as it was of the ancient Jews, and is still the opinion of the modern ones. They say (h), "that in the second year of Ahaziah, Elias was hid; nor will he appear, till the Messiah comes; then he will appear, and will be hid a second time; and then will not appear, till Gog and Magog come.'' And they expressly affirm (i), that "before the coming of the son of David, , "Elias will come to bring the good news" of it.'' And this, they say (k), will be one day before the coming of the Messiah. And Maimonides (l) observes, "that there are of their wise men that say, , "that before the coming of the Messiah, Elias shall come".'' So Trypho the Jew, the same with R. Tarphon, so often mentioned in Talmudic writings, disputing with Justin Martyr, tells him (m), that the Messiah, "shall not know himself, nor have any power, "till Elias comes", and anoints him, and makes him known to all.'' And hence the Targumist (n) often speaks of Messiah and Elias as together, and of things done by them; and in their prayers, petitions are put for them, as to come together (o): this is founded upon a mistaken sense of Mal 4:5 and which is the general sense of their commentators (p). Now the Scribes made use of this popular sense, to disprove Jesus being the Messiah: they argued, that if he was the Messiah, Elias would be come; but whereas he was not come, therefore he could not be the Messiah. The disciples having just now seen Elias, are put in mind of this tenet of the Scribes, and of their use of it; and inquire of Christ, not so much about the truth of it, and the reason of their imbibing it, as why they were suffered to make use of it, to his disadvantage; and especially why they, the disciples, should be forbid publishing what they had seen; whereas, were they allowed to divulge this vision, and bear their testimony to this truth, that Elias had appeared, and they had seen him, it might be a means of stopping the mouths of these Scribes; and of convicting men of the truth of the Messiahship of Jesus, upon their own principles, and of confirming them that believed it: or else the sense is, whereas they had seen Elias, and he was gone again, without making any public appearance in the nation, their question is, how came the Scribes to say, that he should come first? and if there was any truth in this, how came it to pass, that he did not come sooner, even before Christ came in the flesh; and inasmuch as he did now appear, why he did not appear more publicly, as the person that was to come, at least, before the setting up of the kingdom and glory of the Messiah; which they might hope were at hand, and that Elias was come to usher it in: but that he did not appear publicly, and they were not allowed to speak of it, they wanted to know Christ's sense of these things; and took this opportunity as they came from the mountain, to converse with him about it. (h) Seder Olam Rabba, p. 45, 46. (i) Gloss. in T. Bab. Erubin, fol. 43. 2. (k) R. Abraham ben David in Misn. Ediot, c. 8. sect. 7. (l) Hilch. Melacim, c. 12. sect. 2. (m) Dialog. cum Tryph. p. 226. (n) In Exod. xl. 10. Deut. xxx. 4. & Lam. iv. 22. (o) Seder Tephillot, fol. 56. 2. & 128. 2. (p) Aben Ezra, Kimchi, & Abarbinel in loc.

Verse 11

And Jesus answered and said unto them,.... By way of concession, Elias truly shall first come: this is indeed a tenet of the Scribes, and it is also certain, that there is a prophecy in Mal 4:5 of the coming of Elias; of one that goes under that name, not of Elias the Tishbite, in person, but of one that was to come in his power and spirit, and restore all things. The Syriac and Persic versions render it, "shall perfect, or complete all things", that are prophesied of him; and shall put a period to the law and the prophets, and close the Mosaic economy, and direct persons to Christ; in whom are the perfection of the law, and the fulfilling of the prophets. The Arabic version reads it, "he shall teach you all things"; the whole of the Gospel being to be reduced to these two heads, repentance towards God, and faith in Christ; both which were taught by the true Elias: but the truest sense of the phrase is to be learned out of Mal 4:6. "He shall restore, he shall turn all things, the heart of the fathers to the children, and the heart of the children to their fathers"; and as this is explained in Luk 1:17 "he shall turn the disobedient to the wisdom of the just, and make ready a people prepared for the Lord": which is other, and better sort of work, than what the Jews assign to their Elias, whom they expect, and whom they make to be a restorer of all things, in their way: they often speak of his purifying (q) of things, or pronouncing things pure, that were defiled; and among others, that he will purify bastards, and "restore them" to the congregation of the Lord (r). Though Maimonides (s) denies, that when he comes he will pronounce defiled that which is pure, or pronounce pure, that which is defiled. They pretend (t), that he is now employed, and very busy, in writing everything that is done in every age; so that when he comes, he will be able to give an account of everything: and nothing is more common with them, than to say concerning any matter, that there is any doubt or difficulty about it (u), , "let it be left till Elias comes". (q) T. Bab. Chagiga, fol. 25. 1. & Becorot, fol. 33. 2. & 34. 1. (r) Kimchi in Zech. ix. 6. (s) Hilchot Melacim, c. 12. sect. 2. Vid. Misn. Ediot, c. 8. sect. 7. & Maimon & Bartenora in ib. (t) Seder Olam Rabba, p 46. (u) Misn. Bava Metzia, c. 1. sect. 8. T. Bab. Bava Metzia, fol. 3. 1. & 37. 1. & Bava Bathra, fol. 94. 1.

Verse 12

But I say unto you,.... A way of speaking used by Christ, when he opposes and contradicts any of the tenets of the Scribes and Pharisees; see Mat 5:22 "that Elias is come already"; the person that was signified by, and prophesied of, under the name of Elias: for Christ refers not to the late appearance of Elias on the mount, but to the coming of a certain person some time ago; who came in the power and spirit of Elias, and was the forerunner and harbinger of him, the Messiah; as was said of him he should, "and they knew him not"; that is, the Scribes and Pharisees, who believed that Elias would come before the Messiah; and yet when he who was designed by him was come, they knew him not, they did not know him to be the Elias; they knew him under the name of John the Baptist, and seemed pleased with his ministry for a while, but afterwards rejected his doctrine and baptism, which is referred to in the next clause: but have done unto him whatsoever they listed; they did not believe what he said, nor repent upon his preaching to them; they rejected the counsel of God he declared, not being baptized of him; they treated him with indignity and contempt, charging him with having a devil, and were well pleased when Herod put him to death; some of whom were doubtless among those that sat at meat with him; for whose sake, as well as for his oath's sake, he ordered the execrable murder to be committed: likewise also shall the son of man suffer of them. Christ takes this opportunity to confirm what he had said in the preceding chapter, concerning his sufferings and death; and his meaning is, that as sure as John the Baptist had suffered indignities, and death itself, so sure should the son of man suffer like things; if not from the same individual persons, yet from that generation of men.

Verse 13

Then the disciples understood,.... By his saying that Elias was come, and by the account he gave of his ill usage, it was clear to them, that he spake unto them of John the Baptist; and that he was the Elias that was to come, and was come: so that this observation, that according to prophecy Elias was to come before the Messiah, was no objection to Jesus being the Messiah; but on the contrary, since he that was intended by Elias was come, and had done his work and office, it was a confirmation of the truth of his Messiahship.

Verse 14

And when they were come to the multitude,.... Which was on the next day, as in Luk 9:37 when Christ and his three disciples, Peter, James, and John, came down from the mount to the other nine, with whom the multitude of the people were; during their stay on the mountain, there came to him a certain man; who was, as Mark says, "one of the multitude"; and as Luke, "a man of the company": who had applied to the nine disciples on the behalf of his son, but without success, and was waiting till Christ came from the mount; who when he saw him, made up to him, and kneeling down to him in the manner of a supplicant, doing him homage and worship; hereby showing his great esteem of him, and veneration for him, and saying the following words:

Verse 15

Lord, have mercy on my son,.... He addressed him with great marks of honour and respect, not only by gesture, but by words; he craves mercy, pity, and compassion; for the case he had to present, was a miserable one; and his earnestness and importunity he hoped might be excused, since it was for a child of his own. Luke adds "for he is mine only child"; and therefore his affection for him must be thought to be very strong, and he greatly concerned for its grievous affliction, and earnestly desirous of its health and life. For he is lunatic: not a mad man, but troubled with the epileptic disease; upon which, as on madness or lunacy, the changes and full of the moon have an influence: hence the next clause, and sore vexed, is rendered in the Arabic version, "and sore vexed at the beginning of full moons"; at which times, he had very grievous and frequent fits of his disorder: for ofttimes he falleth into the fire, and oft into the water: which shows it to be the "epilepsy", or "falling sickness", he was afflicted with; which, whenever it seized him, whether by the fireside, or by the side of a river or brook, or any place of water, or in any other dangerous situation, he fell into it, not being able to help himself, or avoid any danger to which he was exposed. A larger account of this child's disorder, and of the circumstances of his cure, are related by Mar 9:17 where this case will be more fully considered. See Gill on Mar 9:17. See Gill on Mar 9:18.

Verse 16

And I brought him to thy disciples,.... To the nine, whilst Christ was with the other three upon the mountain: no doubt but his design was to bring him to Christ first; but he being absent, he applied to his disciples, and, desired them to make use of their power to heal him; and which they attempted, but without success: and they could not cure him. This he said, partly to show the malignity and stubbornness of the disease, and partly to accuse the disciples of weakness; when he himself was as much in fault as they, as the following words show. Here the Jew (w) insults, and charges with contradiction, that in one place it should be said, that Jesus gave his disciples power to cast out unclean spirits, and here all the disciples could not cast a spirit out of one little child: but without any reason; let it be observed, that "all" the disciples were not present, the three principal ones were with Christ; besides, this was not owing to want of power in them, which Christ had conferred on them, and which they often made use of with success: but partly to their own unbelief, and partly to the unbelief of the father of this child, and others with him, as appears from what follows: and it is clear from Mark, that when he came to Christ, he had but little faith; he says to him, "if thou canst do anything, help us"; and after Christ had talked with him about his faith, he could only say, "Lord, I believe, help mine unbelief". (w) Vet. Nizzachon, p. 219, 220.

Verse 17

Then Jesus answered and said,.... Not to the disciples, but to the father of the child; see Mar 9:19 and those that were with him, and the Scribes that were present, disputing with the disciples, upbraiding them with their weakness, and triumphing over them: "O faithless and perverse generation"; a way of speaking, which is never used of the disciples, and indeed could not be properly said of them; for though they often appeared to be men of little faith, yet not faithless; nor were they so rebellious, stubborn, and perverse, as here represented, though there was a great deal of perverseness in them: but the characters better suit the body of the Jewish nation, who, on account of the incredulity of this man, and those that were present, being of the same temper with them, are exclaimed against in words, which were long ago spoken of their ancestors, Deu 32:5 and from whence they seem to be taken. How long shall I be with you? how long shall I suffer you? Upbraiding them with the length of time he had been with them, in which so many wonderful works had been done among them, and yet they remained unbelieving and incorrigible; and intimating, that his patience and longsuffering would not always continue; and that in a short time, he should be gone from them, and they should no longer enjoy the benefit of his ministry and miracles, but wrath should come upon them to the uttermost: but however, whilst he was with them, notwithstanding all their unbelief and obstinacy, he should go on to do good; and therefore says, bring him hither to me, meaning the lunatic child. These words also are directed, not unto the disciples, but to the father of the child; for so it is said in Luk 9:41 "bring thy son hither"; and so the Syriac renders it here "bring thou him"; though, as expressed in the plural number, may very well be thought to intend him, and his friends.

Verse 18

And Jesus rebuked the devil,.... The words may indeed be rendered, "and Jesus rebuked him, and the devil departed out of him"; so the Vulgate Latin, and the Oriental versions; but the sense our version gives is certainly right; for it was not the father of the child Christ rebuked for his unbelief; this he had done already; nor the lunatic himself, as some have thought, either for his unbelief, or because he was possessed by the devil, for some sins of his own; which is not likely, since he was so from a child, and perhaps not now in his right mind, and capable of any rebuke: besides, the Evangelists Mark, and Luke expressly say, that he "rebuked the foul", or "unclean spirit": for though it was a natural disease which attended this child, yet he was afflicted with it in a preternatural way, by the means of Satan; who, by divine permission; had a power of inflicting bodily diseases: and that this disease was effected by him, is clear from the manner of curing, by the dispossession of him; for when he departed out of him; at the command of Christ, whose power he could not withstand, but was obliged, whether he would or not, to obey; the child was cured from that very hour; directly, immediately, and continued well, and in good health. Hence the word rendered lunatic, in Mat 17:15 is in several Oriental versions, translated in the sense of "demoniac", or one possessed with a devil. The Arabic version renders it, "he is with a demon": the Persic thus, "on whom a demon hath power"; and the Ethiopic after this manner, "an evil demon takes hold on him". And it is usual with the Jews, to ascribe diseases to evil spirits; and perhaps this uncommon dispensation in the times of Christ, may give rise to such a notion; particularly, they ascribe this very same disease of the "epileptic", or "falling sickness", to the same cause, which they call (x) "Kordicus", or "Cardiacus", the "Cardiac" passion, which one of their commentators (y) explains thus. "It is a disease which proceeds from the repletion of the vessels of the brain, whereby the understanding is confounded; wherefore it is one of the sorts , "of the falling sickness".'' Says another (z) of them, "It is , "the name of a demon", that rules over such, that drink much wine out of the vat.'' To which others agree, saying (a), that one attended with this disorder, is one, "whose understanding is confounded, , "by means of a demon", who rules over such, that drink new wine; and lo! the spirit's name is "Kardiacus".'' From whence it is clear, that with them, the disease and the demon go by the same name; and that the former is from the latter. (x) Misn. Gittin, c. 7. sect. 1. (y) Maimon. in ib. (z) Gloss. in T. Bab. Gittin, fol. 67. 2. (a) Bartenora & Yom Tob. in Misn. Gittin, c. 8. sect. 1.

Verse 19

Then came the disciples to Jesus apart,.... Or "secretly", as the Vulgate Latin, and Munster's Hebrew Gospel read; that is, privately, and when alone; and as Mark says, "when he was come into the house"; and was by himself, then came the nine disciples to him, to converse with him about this matter, and said unto him, why could not we cast him out? That is, the devil, and so cure the lunatic; the Syriac and Persic versions render it, "why could not we heal him?" The lunatic; which only could be done by casting out the demon: they were concerned, fearing they had lost the power which Christ had bestowed on them, and wanted to know what they had done, which had deprived them of it; and what should be the cause of their late unsuccessful attempt, when they had so frequently triumphed over the unclean spirits, that were subject to them. Though they might have learned from the answer Christ gave to the father of the lunatic, and the general character of the Jewish nations in that answer, the true reason of their own inability; but this they took no notice of, imagining it belonged entirely to others, and not to them.

Verse 20

And Jesus said unto them, because of your unbelief,.... The Arabic and Ethiopic versions read, "because of your little faith", or "the smallness of your faith"; and so does one Greek manuscript; and which is what is doubtless meant by their unbelief; for they were not altogether destitute of faith, but their faith was very low, and their unbelief very great. Christ says, not because of the unbelief of the parent of the child, and those that were with him, though that also was a reason; but because of their unbelief, being willing to convince them of their unbelief, as he had done the father of the child, who had confessed it, and desired it might be removed from him: but lest they should think they had lost their power of doing miracles, Christ adds; for verily I say unto you, if ye have faith as a grain of mustard seed; which was a very small seed, the least of all seeds, and is used very often proverbially by the Jews, to signify anything of a small quantity or weight (b), and is sometimes used of faith, as here; so speaking of the congregation of Edom, meaning the Christians, they (c) say, "they have not , "faith as a grain of mustard seed".'' And it is used in like sense in other eastern nations; and by Mahomet in his Alcoran (d), who says, "We will appoint just balances in the day of resurrection, neither shall any soul be injured at all, although the merit or guilt of an action be of the weight of "a grain of mustard seed".'' So that it has no reference to the quality of mustard seed, being hot and acrimonious; which has led some interpreters wrong, to compare faith unto it, for its liveliness and fervency: when our Lord only means, that if his apostles had ever so small a degree of faith in exercise, which might be compared for its smallness to this least of seeds, such an effect as he after mentions would follow; and which therefore is to be understood, not of an historical faith, by which men assent to all that is in the Bible as true; nor of a special, spiritual faith, by which souls believe in Christ, as their Saviour and Redeemer; for of neither of these can the following things in common be said; but of a faith of miracles, peculiar to certain persons in those early times, for certain reasons; which such as had but ever so small a degree of, as the apostles here spoken to might say, as Christ observes to them, ye shall say to this mountain; pointing perhaps to that he was just come down from, which might be in sight of the house where he was, remove hence to yonder place, and it shall remove: meaning, not that it would be ordinarily or ever done in a literal sense by the apostles, that they should remove mountains; but that they should be able to do things equally difficult, and as seemingly impossible, if they had but faith, when the glory of God, and the good of men, required it. So that it does not follow, because the apostles did not do it in a literal sense, therefore they could not, as the Jew insultingly says (e); since it was meant that they should, and besides, have done, things equally as great as this, and which is the sense of the words. So the apostle expresses the faith of miracles, by "removing mountains", Co1 13:2 i.e. by doing things which are difficult, seem impossible to be done: wherefore Christ adds, and nothing shall be impossible to you; you shall not only be able to perform such a wonderful action as this, were it necessary, but any, and everything else, that will make for the glory of God, the enlargement of my kingdom and interest, the confirmation of truth, and the good of mankind. (b) T. Bab. Beracot, fol. 3l. 1. Megilla, fol. 28. 2. Nidda, fol. 66. 1. Maimon. lssure Biah, c. 11. sect. 4. Maacolot Asurot, c. 2. sect. 21. &c. 14. sect. 8. Tumaot Okelim, c. 4. sect. 2. & 7. 6. (c) Vet. Nizzachon, p. 148. (d) C. 21. p. 268. & c. 31. p. 336. Ed. Sale. (e) Vet. Nizzachon, p. 237.

Verse 21

Howbeit, this kind goeth not out,.... The Vulgate Latin renders it, "is not cast out"; and so do the Arabic version, and Munster's Hebrew Gospel; and which confirm the more commonly received sense of these words, that they are to be understood of that kind of devils, one of which was cast out of the lunatic, and was of the worst sort, of a fierce and obstinate kind; and having had long possession, was not easily ejected: and that there is a difference in devils, some are worse and more wicked than others, is clear from Mat 12:45 and not of that kind of miracles, or kind of faith to the working of such miracles. Moreover, the above versions, as they fitly express the word here used; see Mar 9:17 compared with Mat 15:17. So they pertinently set forth the dispossession of devils, who do not go out voluntarily, but by force; and this sort could not be ejected, but by fasting and prayer: that is, in the exercise of a miraculous faith, expressed in solemn prayer to God, joined with fasting. It seems that Christ not only suggests, that faith was greatly wanting in his disciples; for which reason they could not cast out the devil, and heal the lunatic; but they had been wanting in prayer to God, to assist them in the exercise of their miraculous gifts; and that whilst Christ, and the other three disciples were on the mount, they had been feasting and indulging themselves with the people, and so were in a very undue disposition of mind, for such extraordinary service, for which our Lord tacitly rebukes them. This agrees with the notions of the Jews, who think that, by fasting, a divine soul (f) , "may obtain that which is sought for"; and that among other things, for which a private person may afflict himself with fasting, this is one, , "because of an evil spirit" (g); which they think may be got rid of this way. (f) Jacchiades in Dan. x. 3. (g) T. Bab. Taanith, fol. 22. 2. Maimon. Hilch. Taaniot, c. 1. sect. 6.

Verse 22

And while they abode in Galilee,.... Munster's Hebrew Gospel reads it "and while they were walking in Galilee", for they passed through it, when they departed from hence; see Mar 9:30 and as they were going to Capernaum, and so onward, to the coasts of Judea, in order to be at Jerusalem at the feast of the passover; where, and when, Christ was to suffer: and observing that the time of his death drew nigh, he inculcates it again to his disciples a third time, that they might be prepared for it, and not be discouraged and terrified by it; Jesus said unto them, the son of man shall be betrayed into the hands of men: some copies read, "sinful men"; and so the angels report the words, in Luk 24:7 by whom may be meant the Gentiles, who, by the Jews, were reckoned very wicked men, and called sinners of the Gentiles. Now Christ intimates, that the son of man, meaning himself, should be betrayed by the Jews, into the hands of the Gentiles; than which, with the Jews, nothing was reckoned a fouler action, or a viler crime; their canons run thus (h): "It is forbidden to betray an Israelite into the hands of the Gentiles, whether in his body or in his substance; and though he may be a wicked man, and a ringleader in sin, and though he may have oppressed and afflicted him; and everyone that betrays an Israelite into the hands of the Gentiles, whether in his body, or in his substance, has no part in the world to come.'' They forgot this rule, when they delivered Christ to Pontius Pilate. They go on to observe, that "it is lawful to kill a betrayer in any place, even at this time, in which they do not judge capital crimes; and it is lawful to kill him before he betrays; but when he says, lo! I am about to betray such an one in his body, or in his substance, though his substance is small, he exposes himself to death; and they admonish him and say to him, do not betray: if he is obstinate, and says I will betray him, it is commanded to kill him; and he that is first to kill him, is a worthy man,'' (h) Maimon. Hilch. Chobel Umazzik, c. 8. sect. 9, 10.

Verse 23

And they shall kill him,.... Put him to death, with the death of the cross; for the angels in rehearsing these words, affirm, that Christ told his disciples at this time, and in this place, whilst they were in Galilee, that he should be crucified, Luk 24:7. And the third day he shall be raised again: this he said for their comfort; and it is observable, that when Christ speaks of his rising again, he makes mention of the exact time, the third day, on which he should rise, according to the types and prophecies of the Old Testament: and they were exceeding sorry: that he should be betrayed into the hands of the Gentiles, fearing that another nation would come, and take away, and possess the worldly kingdom and grandeur they were dreaming of; and that he should die at all; and much more that he should die such a cruel and ignominious death, as that of the cross. They seem to have overlooked, and to have taken no notice of his rising again from the dead; which might have administered comfort to them, and have relieved them under their melancholy apprehensions of things; but this they understood not, nor indeed truly any part of what he had said; so Mark and Luke intimate: but then it may be said, how came they to be so very sorrowful, if they did not know what was said? To which may be replied, that this might be the reason of their sorrow, because they did not understand what he said, and they were afraid to ask; they could not tell how to reconcile the betraying of him into the hands of men, and his sufferings and death, with their notions, that the Messiah should abide for ever, and should set up a temporal kingdom, in great splendour and magnificence; and what he meant by rising again from the dead, they could not devise; they could not tell whether all this was to be understood in a literal, or mystical sense.

Verse 24

And when they were come to Capernaum,.... Called Christ's own city, Mat 9:1 where he dwelt some time Mat 4:13 and Peter had an house, Mat 8:14 "they that received tribute money", or the "didrachms"; in Talmudic language, it would be (i), "they that collect the shekels": for not the publicans, or Roman tax gatherers are meant; nor is this to be understood of any such tribute: there was a tribute that was paid to Caesar, by the Jews; see Mat 22:17 but that is expressed by another word, and was paid in other money, in Roman money, which bore Caesar's image and superscription; and was exacted of them, whether they would or not: but this designs the collection of the half shekel, paid yearly for the service of the temple: the original of this custom, was an order of the Lord to Moses, upon numbering the people; that everyone that was twenty years of age and upwards, should give half a shekel as atonement money, or as a ransom for his soul; which was to be disposed of for the service of the tabernacle, Exo 30:12. This does not appear to have been designed for a perpetual law, or to be paid yearly; nor even whenever the number of the people was taken, but only for that present time: in the time of Joash king of Judah, a collection was set on foot for the repair of the temple; and the collection of Moses in the wilderness, was urged as an argument, and by way of example; nor is any mention made of the half shekel, nor was any sum of money fixed they should pay; but, according to the account, it was entirely free and voluntary. In the time of Nehemiah, there was a yearly charge of the "third" part of a "shekel", for the service of the temple; but this was not done by virtue of a divine order, or any law of Moses, with which it did not agree; but by an ordinance the Jews then made for themselves, as their necessity required. Aben Ezra (k) indeed says, that this was an addition to the half shekel. Now in process of time, from these instances and examples, it became a fixed thing, that every year an half shekel should be paid by every Israelite, excepting women, children, and servants, towards defraying the necessary charges of the temple service, and this obtained in Christ's time. There is a whole tract in the Jewish Misna, called Shekalim; in which an account is given of the persons who are obliged to pay this money, the time and manner of collecting it, and for what uses it is put: and so it continued till the times of Titus Vespasian, who, as Josephus says (l), laid a tax of two drachms, the same with the half shekel, upon the Jews; and ordered it to be brought yearly into the capitol at Rome, as it used to have been paid into the temple at Jerusalem. We need not wonder that we hear of receivers of the half shekel at Capernaum; since once a year, on the "fifteenth" of the month Adar, tables were placed, and collectors sat in every city in Judea, as they did on the "twenty fifth" of the same month, in the sanctuary (m). The value of the half shekel, was about "fifteen pence" of our money. The Syriac version renders the word here used, "two zuzim of head money": now a "zuz" with the Jews, answered to a Roman penny, four of which made a "shekel" (n); so that two of them were the value of an half "shekel"; it is further to be observed, that shekels in Judea, were double the value of those in Galilee, where Christ now was: five "shekels" in Judea, went for ten in Galilee, and so ten for twenty (o). The receivers of this money came to Peter; not caring to go to Christ himself; but observing Peter a forward and active man among his disciples, they applied to him; or rather, because he had an house in this place, at which Christ might be: and said, doth not your master pay tribute? or the "didrachms", the half "shekel" money. Had this been the Roman tribute, the reason of such a question might have been either to have ensnared him, and to have known whether he was of the same mind with Judas, of Galilee, that refused to pay tribute to Caesar; or because they could not tell whether he was reckoned as an inhabitant, or citizen of that city; for, according to the Jewish canons (p), a man must be twelve months in a place, before he is liable to tribute and taxes; or because they might suspect him to be exempted, as a doctor, or teacher for the Jewish doctors, wise men, and scholars, were freed from all tribute and taxes (q) even from the "head money", the Syriac version here mentions; and which was a civil tax paid to kings (r); to which sense that version seems to incline: the rule concerning wise men or scholars, is this (s). "They do not collect of them for the building a wall, or setting up gates, or for the hire of watchmen, and such like things; nor for the king's treasury; nor do they oblige them to give tribute, whether it is fixed upon citizens, or whether it is fixed on every man.'' But this was not the Roman tax, nor tribute, on any civil account, but the half shekel for religious service: and it may seem strange that such a question should be asked; and especially since it is a rule with them (t), that "all are bound to give the half shekel, priests, Levites, and Israelites; and the strangers, or proselytes, and servants, that are made free; but not women, nor servants, nor children; though if they gave, they received it of them.'' But a following canon (u) explains it, and accounts for it: on the fifteenth "(i.e. of the month Adar,) the collectors sit in every province or city, (that is, in the countries,) , "and mildly ask everyone": he that gives to them, they receive it of him; and he that does not give, , "they do not oblige him to give": on the five and twentieth they sit in the sanctuary to collect, and from hence and onward, they urge him that will not give, until he gives; and everyone that will not give, they take pawns of him.'' So that it seems, there was a different usage of persons, at different times and places: our Lord being in Galilee at Capernaum, was treated in this manner. (i) Maimon. Hilch. Shekalim, c. 2. sect. 4. (k) In Neh. x. 32. (l) De Bello Jud. l. 7. c. 20. (m) Misn. Shekalim, c. 1. sect. 3. Maimon. Hilch. Shekalim, c. 1. sect. 9. (n) T. Bab. Kiddushin, fol. 11. 2. Vid. Targum & Kimchi in 1 Sam. ix. 3. Maimon. in Misn. Shekalim, c. 2. 4. & Hilch. Shekalim, c. 1. sect. 3. (o) Misn. Trumot, c. 10. sect. 8. & Cetubot, c. 5. sect. 9. T. Bab. Cetubot, fol. 59. 1. (p) T. Hieros. Bava Bathra, fol. 12. 4. T. Bab. Bava Bathra, fol. 8. 1. (q) Maimon. & Bartenora in Pirke Abot, c. 4. sect. 5. (r) Gloss. in T. Bab. Cetubot, fol. 100. 2. & Nedarim, fol. 62. 2. & Bava Metzia, fol. 73. 2. (s) Maimon Talmud Tora, c. 6. 10. (t) Ib. Hilch. Shekalim, c. 1. sect. 7. (u) Ib. sect. 9.

Verse 25

He saith, yes,.... Without any hesitation, knowing it had been his master's practice; and therefore as he had done it, did not doubt but he would again: and when he was come into the house; that is, Peter, as both the Syriac and Persic versions express; when he was come into his own house, or at least into that where Christ was, in order to talk with him about this affair, the collectors had been speaking of to him, who seems to have been alone when they met with him; however, Christ was not with him: Jesus prevented him; saying what he intended to say, on that head; for he being the omniscient God, though not present, knew what question had been put to Peter, and what answer he had returned; and therefore, before Peter could lay the case before him, he puts this question to him; saying, what thinkest thou, Simon? How does it appear to thee, to thy reason and understanding? in what light dost thou consider this matter? what is thy judgment of it? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers, or others? What is the usual practice of earthly kings, whether of Judea, or of other countries? do their own children, sons, and heirs, such as are of their own family, pay? or is it only their subjects that are not of their family?

Verse 26

Peter saith unto him,.... The Vulgate Latin reads, "and he said": and so the Ethiopic, and Munster's Hebrew Gospel; but without doubt Peter is meant, and rightly expressed; whose answer to Christ's question is, of strangers: meaning not foreigners, or such who formerly belonged to other nations, but were now taken captive, and brought into subjection; but their own native subjects, so called, in distinction from their domestics, their children, and those of their own family: Jesus saith unto him, then are the children free; from paying custom, tribute, and taxes, and leaves Peter to make the application; and which he suggested might be made, either thus: supposing it was a civil tax, that since he was the son of David, king of Israel, was of his house and family, and heir apparent to his throne and kingdom; according to this rule, he must be exempt from such tribute: or, thus; taking it to have respect to the half shekel, paid on a religious account, for the service of the temple worship; that since he was the Son of the King of kings, for the support of whose worship and service that money was collected; and was also the Lord and proprietor of the temple, and greater than that, he might well be excused the payment of it.

Verse 27

Notwithstanding, lest we should offend them,.... Though Christ could have maintained his right of exemption from payment, by such strong and clear reasons and arguments; yet he chose to forego it, lest any should be offended with him, and look upon him as a transgressor of the law; one that had no regard to the temple, and slighted the worship and service of it, and so be prejudiced against him, and his doctrines: which, by the way, may teach us to be careful to give no offence, to Jew or Gentile, or the church of God; though it may be to our own disadvantage, when the honour and interest of religion lie at stake. This is following the example of Christ, who therefore said to Peter, go thou to the sea; of Tiberias, which was near this city, and cast an hook; a fisher's hook into it: and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of money: a "stater", as in the original text, the same with the of the Talmudists; and which word the Syriac version here retains, and was, they (w) tell us, of the same value with a "sela", or "shekel" of the province. The Arabic and Persic versions render it, by "four drachms", which also were the same with a "shekel": and so was just enough to pay the two half shekels, for Christ and Peter, and was worth, of our money, near "half a crown"; and not "nearly a crown", as in a late paraphrase is said, through mistake. This was a wonderful instance of the omniscience of Christ, who knew there was in such a fish, such a piece of money, as exactly answered the present exigence, and that that would come first to Peter's hook; and of his omnipotence, if not in forming this piece of money immediately in the fish's mouth, as is thought by some, yet in causing this fish to come to Peter's hook first, and as soon as cast in; and of his power and dominion over all creatures, even over the fishes of the sea; and so proved himself to be what he suggested, the Son of the King of kings; and to be a greater person than the kings of the earth, to whom tribute was paid: and yet, at the same time, it declares his great poverty as man, that he had not a shekel to pay on such an occasion, without working a miracle; and his great condescension to do it, rather than give offence by non-payment: and take, and give unto them for me and thee; for the half shekel was expected of Peter, as well as of Christ, and he had not wherewith to pay it; and this Christ knew, and therefore provides for both. But why did not Christ pay for the other disciples, as well as for himself and Peter? It may be replied, that this money would pay for no more than two: but this is not a full answer; Christ could have ordered more money in the same way he did this: it may then be further said, that only he and Peter were looked upon as inhabitants of this place; and so the rest were not called upon here, but in their respective cities, where they might pay also, and, besides, were not now present. (w) Gloss. in T. Bab. Cetubot, fol. 64. 1. & 105. 1. & Bava Metzia, fol. 102. 2. Next: Matthew Chapter 18

Introduction

In this chapter we have, I. Christ in his pomp and glory transfigured (Mat 17:1-13). II. Christ in his power and grace, casting the devil out of a child (Mat 17:14-21). And, III. Christ in his poverty and great humiliation, 1. Foretelling his own sufferings (Mat 17:22, Mat 17:23). 2. Paying tribute (Mat 17:24-27). So that here is Christ, the Brightness of his Father's glory, by himself purging our sins, paying our debts, and destroying for us him that had the power of death, that is, the devil. Thus were the several indications of Christ's gracious intentions admirable interwoven.

Verse 1

We have here the story of Christ's transfiguration; he had said that the Son of man should shortly come in his kingdom, with which promise all the three evangelists industriously connect this story; as if Christ's transfiguration were intended for a specimen and an earnest of the kingdom of Christ, and of that light and love of his, which therein appears to his select and sanctified ones. Peter speaks of this as the power and coming of our Lord Jesus (Pe2 1:16); because it was an emanation of his power, and a previous notice of his coming, which was fitly introduced by such prefaces. When Christ was here in his humiliation, though his state, in the main, was a state of abasement and afflictions, there were some glimpses of his glory intermixed, that he himself might be the more encouraged in his sufferings, and others the less offended. His birth, his baptism, his temptation, and his death, were the most remarkable instances of his humiliation; and these were each of them attended with some signal points of glory, and the smiles of heaven. But the series of his public ministry being a continued humiliation, here, just in the midst of that, comes in this discovery of his glory. As, now that he is in heaven, he has his condescensions, so, when he was on earth, he had his advancements. Now concerning Christ's transfiguration, observe, I. The circumstances of it, which are here noted, Mat 17:1. 1. The time; six days after he had the solemn conference with his disciples, Mat 16:21. St Luke saith, It was about eight days after, six whole days intervening, and this the eighth day, that day seven-night. Nothing is recorded to be said or done by our Lord Jesus for six days before his transfiguration; thus, before some great appearances, there was silence in heaven for the space of half an hour, Rev 8:1. Then when Christ seems to be doing nothing for his church, expect, ere long, something more than ordinary. 2. The place; it was on top of a high mountain apart. Christ chose a mountain, (1.) As a secret place. He went apart; for though a city upon a hill can hardly be hid, two or three persons upon a hill can hardly be found; therefore their private oratories were commonly on mountains. Christ chose a retired place to be transfigured in, because his appearing publicly in his glory was not agreeable to his present state; and thus he would show his humility, and teach us that privacy much befriends our communion with God. Those that would maintain intercourse with Heaven, must frequently withdraw from the converse and business of this world; and they will find themselves never less alone than when alone, for the Father is with them. (2.) Though a sublime place, elevated above things below. Note, Those that would have a transforming fellowship with God, must not only retire, but ascend; lift up their hearts, and seek things above. The call is, Come up hither, Rev 4:1. 3. The witnesses of it. He took with him Peter and James and John. (1.) He took three, a competent number to testify what they should see; for out of the mouth of two or three witnesses shall every word be established. Christ makes his appearances certain enough, but not too common; not to all the people, but to witnesses (Act 10:41), that they might be blessed, who have not seen, and yet have believed. (2.) He took these three because they were the chief of his disciples, the first three of the worthies of the Son of David; probably they excelled in gifts and graces; they were Christ's favourites, singled out to be the witnesses of his retirements. They were present when he raised the damsel to life, Mar 5:37. They were afterward to be the witnesses of his agony, and this was to prepare them for that. Note, A sight of Christ's glory, while we are here in this world, is a good preparative for our sufferings with him, as these are preparatives for the sight of his glory in the other world. Paul, who had abundance of trouble, had abundance of revelations. II. The manner of it (Mat 17:2); He was transfigured before them. The substance of his body remained the same, but the accidents and appearances of it were greatly altered; he was not turned into a spirit, but his body, which had appeared in weakness and dishonour, now appeared in power and glory. He was transfigured, metamorphōthē - he was metamorphosed. The profane poets amused and abused the world with idle extravagant stories of metamorphoses, especially the metamorphoses of their gods, such as were disparaging and diminishing to them, equally false and ridiculous; to these some think Peter has an eye, when, being about to mention this transfiguration of Christ, he saith, We have not followed cunningly devised fables when we made it known unto you, Pe2 1:16. Christ was both God and man; but, in the days of his flesh, he took on him the form of a servant - morphēn doulou, Phi 2:7. He drew a veil over the glory of his godhead; but now, in his transfiguration, he put by that veil, appeared en morphē theou - in the form of God (Phi 2:6), and gave his disciples a glimpse of his glory, which could not but change his form. The great truth which we declare, is, that God is light (Jo1 1:5), dwells in the light (Ti1 6:16), covers himself with light, Psa 104:2. And therefore when Christ would appear in the form of God, he appeared in light, the most glorious of all visible beings, the first-born of the creation, and most nearly resembling the eternal Parent. Christ is the Light; while he was in the world, he shined in darkness, and therefore the world knew him not (Joh 1:5, Joh 1:10); but, at this time, that Light shined out of the darkness. Now his transfiguration appeared in two things: 1. His face did shine as the sun. The face is the principal part of the body, by which we are known; therefore such a brightness was put on Christ's face, that face which afterward he hid not from shame and spitting. It shone as the sun when he goes forth in his strength, so clear, so bright; for he is the Sun of righteousness, the Light of the world. The face of Moses shone but as the moon, with a borrowed reflected light, but Christ's shone as the sun, with an innate inherent light, which was the more sensibly glorious, because it suddenly broke out, as it were, from behind a black cloud. 2. His raiment was white as the light. All his body was altered, as his face was; so that beams of light, darting from every part through his clothes, made them white and glittering. The shining of the face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ's body, that his clothes were enlightened by it. III. The companions of it. He will come, at last, with ten thousands of his saints; and, as a specimen of that, there now appeared unto them Moses and Elias talking with him, Mat 17:3. Observe, 1. There were glorified saints attending him, that, when there were three to bear record on earth, Peter, James, and John, there might be some to bear record from heaven too. Thus here was a lively resemblance of Christ's kingdom, which is made up of saints in heaven and saints on earth, and to which belong the spirits of just men made perfect. We see here, that they who are fallen asleep in Christ are not perished, but exist in a separate state, and shall be forthcoming when there is occasion. 2. These two were Moses and Elias, men very eminent in their day. They had both fasted forty days and forty nights, as Christ did, and wrought other miracles, and were both remarkable at their going out of the world as well as in their living in the world. Elias was carried to heaven in a fiery chariot, and died not. The body of Moses was never found, possibly it was preserved from corruption, and reserved for this appearance. The Jews had great respect for the memory of Moses and Elias, and therefore they came to witness of him, they came to carry tidings concerning him to the upper world. In them the law and the prophets honoured Christ, and bore testimony to him. Moses and Elias appeared to the disciples; they saw them, and heard them talk, and, either by their discourse or by information from Christ, they knew them to be Moses and Elias; glorified saints shall know one another in heaven. They talked with Christ. Note, Christ has communion with the blessed, and will be no stranger to any of the members of that glorified corporation. Christ was now to be sealed in his prophetic office, and therefore these two great prophets were fittest to attend him, as transferring all their honour and interest to him; for in these last days God speaks to us by his Son, Heb 1:1. IV. The great pleasure and satisfaction that the disciples took in the sight of Christ's glory. Peter, as usual, spoke or the rest; Lord, it is good for us to be here. Peter here expresses, 1. The delight they had in this converse; Lord, it is good to be here. Though upon a high mountain, which we may suppose rough and unpleasant, bleak and cold, yet it is good to be here. He speaks the sense of his fellow-disciples; It is good not only for me, but for us. He did not covet to monopolize this favour, but gladly takes them in. He saith this to Christ. Pious and devout affections love to pour out themselves before the Lord Jesus. The soul that loves Christ, and loves to be with him, loves to go and tell him so; Lord, it is good for us to be here. This intimates a thankful acknowledgment of his kindness in admitting them to this favour. Note, Communion with Christ is the delight of Christians. All the disciples of the Lord Jesus reckon it is good for them to be with him in the holy mount. It is good to be here where Christ is, and whither he brings us along with him by his appointment; it is good to be here, retired and alone with Christ; to be here, where we may behold the beauty of the Lord Jesus, Psa 27:4. It is pleasant to hear Christ compare notes with Moses and the prophets, to see how all the institutions of the law, and all the predictions of the prophets, pointed at Christ, and were fulfilled in him. 2. The desire they had of the continuance of it; Let us make here three tabernacles. There was in this, as in many other of Peter's sayings, a mixture of weakness and of goodwill, more zeal than discretion. (1.) Here was a zeal for this converse with heavenly things, a laudable complacency in the sight they had of Christ's glory. Note, Those that by faith behold the beauty of the Lord in his house, cannot but desire to dwell there all the days of their life. It is good having a nail in God's holy place (Ezr 9:8), a constant abode; to be in holy ordinances as a man at home, not as a wayfaring man. Peter thought this mountain was a fine spot of ground to build upon, and he was for making tabernacles there; as Moses in the wilderness made a tabernacle for the Shechinah, or divine glory. It argued great respect for his Master and the heavenly guests, with some commendable forgetfulness of himself and his fellow-disciples, that he would have tabernacles for Christ, and Moses, and Elias, but none for himself. He would be content to lie in the open air, on the cold ground, in such good company; if his Master have but where to lay his head, no matter whether he himself has or no. (2.) Yet in this zeal he betrayed a great deal of weakness and ignorance. What need had Moses and Elias of tabernacles? They belonged to that blessed world, where they hunger no more, nor doth the sun light upon them. Christ had lately foretold his sufferings, and bidden his disciples expect the like; Peter forgets this, or, to prevent it, will needs be building tabernacles in the mount of glory, out of the way of trouble. Still he harps upon, Master, spare thyself, though he had been so lately checked for it. Note, There is a proneness in good men to expect the crown without the cross. Peter was for laying hold of this as the prize, though he had not yet fought his fight, nor finished his course, as those other disciples, Mat 20:21. We are out in our aim, if we look for a heaven here upon earth. It is not for strangers and pilgrims (such as we are in our best circumstances in this world), to talk of building, or to expect a continuing city. Yet it is some excuse for the incongruity of Peter's proposal, not only that he knew not what he said (Luk 9:33), but also that he submitted the proposal to the wisdom of Christ; If thou wilt, let us make tabernacles. Note, Whatever tabernacles we propose to make to ourselves in this world, we must always remember to ask Christ's leave. Now to this which Peter said, there was no reply made; the disappearing of the glory would soon answer it. They that promise themselves great things on earth will soon be undeceived by their own experience. V. The glorious testimony which God the Father gave to our Lord Jesus, in which he received from him honour and glory (Pe2 1:17), when there came this voice from the excellent glory. This was like proclaiming the titles of honour or the royal style of a prince, when, at his coronation, he appears in his robes of state; and be it known, to the comfort of mankind, the royal style of Christ is taken from his mediation. Thus, in vision, he appeared with a rainbow, the seal of the covenant, about his throne (Rev 4:3); for it is his glory to be our Redeemer. Now concerning this testimony from heaven to Christ, observe. 1. How it came, and in what manner it was introduced. (1.) There was a cloud. We find often in the Old Testament, that a cloud was the visible token of God's presence; he came down upon mount Sinai in a cloud (Exo 19:9), and so to Moses, Exo 34:5; Num 11:25. He took possession of the tabernacle in a cloud, and afterwards of the temple; where Christ was in his glory, the temple was, and there God showed himself present. We know not the balancing of the clouds, but we know that much of the intercourse and communication between heaven and earth is maintained by them. By the clouds vapours ascend, and rains descend; therefore God is said to make the clouds his chariots; so he did here when he descended upon this mount. (2.) It was a bright cloud. Under the law it was commonly a thick and dark cloud that God made the token of his presence; he came down upon mount Sinai in a thick cloud (Exo 19:16), and said he would dwell in thick darkness; see Kg1 8:12. But we are now come, not to the mount that was covered with thick blackness and darkness (Heb 12:18), but to the mount that is crowned with a bright cloud. Both the Old Testament and the New Testament dispensation had tokens of God's presence; but that was a dispensation of darkness, and terror, and bondage, this of light, love, and liberty. (3.) It overshadowed them. This cloud was intended to break the force of that great light which otherwise would have overcome the disciples, and have been intolerable; it was like the veil which Moses put upon his face when it shone. God, in manifesting himself to his people, considers their frame. This cloud was to their eyes as parables to their understandings, to convey spiritual things by things sensible, as they were able to bear them. (4.) There came a voice out of the cloud, and it was the voice of God, who now, as of old, spake in the cloudy pillar, Psa 99:7. Here was no thunder, or lightning, or voice of a trumpet, as there was when the law was given by Moses, but only a voice, a still small voice, and that not ushered in with a strong wind, or an earthquake, or fire, as when God spake to Elias, Kg1 19:11, Kg1 19:12. Moses then and Elias were witnesses, that in these last days God hath spoken to us by his Son, in another way than he spoke formerly to them. This voice came from the excellent glory (Pe2 1:17), the glory which excelleth, in comparison of which the former had no glory; though the excellent glory was clouded, yet thence came a voice, for faith comes by hearing. 2. What this testimony from heaven was; This is my beloved Son, hear ye him. Here we have, (1.) The great gospel mystery revealed; This is my beloved Son, in whom I am well pleased. This was the very same that was spoken from heaven at his baptism (Mat 3:17); and it was the best news that ever came from heaven to earth since man sinned. It is to the same purport with that great doctrine (Co2 5:19), That God was in Christ, reconciling the world unto himself. Moses and Elias were great men, and favourites of Heaven, yet they were but servants, and servants that God was not always well pleased in; for Moses spoke unadvisedly, and Elias was a man subject to passions; but Christ is a Son, and in him God was always well pleased. Moses and Elias were sometimes instruments of reconciliation between God and Israel; Moses was a great intercessor, and Elias a great reformer; but in Christ God is reconciling the world; his intercession is more prevalent than that of Moses, and his reformation more effectual than that of Elias. This repetition of the same voice that came from heaven at his baptism was no vain repetition; but, like the doubling of Pharoah's dream, was to show the thing was established. What God hath thus spoken once, yea twice, no doubt he will stand to, and he expects we should take notice of it. It was spoken at his baptism, because then he was entering upon his temptation, and his public ministry; and now it was repeated, because he was entering upon his sufferings, which are to be dated from hence; for now, and not before, he began to foretel them, and immediately after his transfiguration it is said (Luk 9:51), that the time was come that he should be received up; this therefore was then repeated, to arm him against the terror, and his disciples against the offence, of the cross. When sufferings begin to abound, consolations are given in more abundantly, Co2 1:5. (2.) The great gospel duty required, and it is the condition of our benefit by Christ; Hear ye him. God is well pleased with none in Christ but those that hear him. It is not enough to give him the hearing (what will that avail us?) but we must hear him and believe him, as the great Prophet and Teacher; hear him, and be ruled by him, as the great Prince and Lawgiver; hear him, and heed him. Whoever would know the mind of God, must hearken to Jesus Christ; for by him God has in these last days spoken to us. This voice from heaven has made all the sayings of Christ as authentic as if they had been thus spoken out of a cloud. God does here, as it were, turn us over to Christ for all the revelations of his mind; and it refers to that prediction concerning the Prophet God would raise up like unto Moses (Deu 18:18); him shall ye hear. Christ now appeared in glory; and the more we see of Christ's glory, the more cause we shall see to hearken to him: but the disciples were gazing on that glory of his which they saw; they are therefore bid not to look at him, but to hear him. Their sight of his glory was soon intercepted by the cloud, but their business was to hear him. We walk by faith, which comes by hearing, not by sight, Co2 5:7. Moses and Elias were now with him; the law and the prophets; hitherto it was said, Hear them, Luk 16:29. The disciples were ready to equal them with Christ, when they must have tabernacles for them as well as for him. They had been talking with Christ, and probably the disciples were very desirous to know what they said, and to hear something more from them; No, saith God, hear him, and that is enough; him, and not Moses and Elias, who were present, and whose silence gave consent to this voice; they had nothing to say to the contrary; whatever interest they had in the world as prophets, they were willing to see it all transferred to Christ, that in all things he might have the pre-eminence. Be not troubled that Moses and Elias make so short a stay with you; hear Christ, and you will not want them. IV. The fright which the disciples were put into by this voice, and the encouragement Christ gave them. 1. The disciples fell on their faces, and were sore afraid. The greatness of the light, and the surprise of it, might have a natural influence upon them, to dispirit them. But that was not all, ever since man sinned, and heard God's voice in the garden, extraordinary appearances of God have ever been terrible to man, who, knowing he has no reason to expect any good, has been afraid to hear any thing immediately from God. Note, even then when fair weather comes out of the secret place, yet with God is terrible majesty, Job 37:22. See what dreadful work the voice of the Lord makes, Psa 29:4. It is well for us that God speaks to us by men like ourselves, whose terror shall not make us afraid. 2. Christ graciously raised them up with abundance of tenderness. Note, The glories and advancements of our Lord Jesus do not at all lessen his regard to, and concern for, his people that are compassed about with infirmity. It is comfortable to think, that now, in his exalted state, he has a compassion for, and condescends to, the meanest true believer. Observe here, (1.). What he did; he came, and touched them. His approaches banished their fears; and when they apprehended that they were apprehended of Christ, there needed no more to make them easy. Christ laid his right hand upon John is a like case, and upon Daniel, Rev 1:17; Dan 8:18; Dan 10:18. Christ's touches were often healing, and here they were strengthening and comforting. (2.) What he said; Arise, and be not afraid. Note, Though a fear of reverence in our converse with Heaven is pleasing to Christ, yet a fear of amazement is not so, but must be striven against. Christ said, Arise. Note, It is Christ by his word, and the power of his grace going along with it, that raises up good men from their dejections, and silences their fears; and none but Christ can do it; Arise, be not afraid. Note, causeless fears would soon vanish, if we would not yield to them, and lie down under them, but get up, and do what we can against them. considering what they had seen and heard, they had more reason to rejoice than to fear, and yet, it seems, they needed this caution. Note, Through the infirmity of the flesh, we often frighten ourselves with that wherewith we should encourage ourselves. Observe, After they had an express command from heaven to hear Christ, the first word they had from him was, Be not afraid, hear that. Note, Christ's errand into the world was to give comfort to good people, that, being delivered out of the hands of their enemies, they might serve God without fear, Luk 1:74, Luk 1:75. VII. The disappearing of the vision (Mat 17:8); They lift up themselves, and then lift up their eyes, and saw no man, save Jesus only. Moses and Elias were gone, the rays of Christ's glory were laid aside, or veiled again. They hoped this had been the day of Christ's entrance into his kingdom, and his public appearance in that external splendour which they dreamed of; but see how they are disappointed. Note, It is not wisdom to raise our expectations high in this world, for the most valuable of our glories and joys here are vanishing, even those of near communion with God are so, not a continual feast, but a running banquet. If sometimes we are favoured with special manifestations of divine grace, glimpses and pledges of future glory, yet they are withdrawn presently; two heavens are too much for those to expect that never deserve one. Now they saw no man, save Jesus only. Note, Christ will tarry with us when Moses and Elias are gone. The prophets do not live for ever (Zac 1:5), and we see the period of our ministers' conversation; but Jesus Christ is the same yesterday, today, and for ever, Heb 13:7, Heb 13:8. VIII. The discourse between Christ and his disciples as they came down from the mountain, Mat 17:9-13. Observe, 1. They came down from the mountain. Note, We must come down from the holy mountains, where we have communion with God, and complacency in that communion, and of which we are saying. It is good to be here; even there we have no continuing city. Blessed be God, there is a mountain of glory and joy before us, whence we shall never come down. But observe, When the disciples came down, Jesus came with them. Note, When we return to the world again 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. 2. As they came down, they talked of Christ. Note, When we are returning from holy ordinance, it is good to entertain ourselves and one another with discourse suitable to the work we have been about. That communication which is good to the use of edifying is then in a special manner seasonable; as, on the contrary, that which is corrupt, is worse then than at another time. Here is, (1.) The charge that Christ gave the disciples to keep the vision very private for the present (Mat 17:9); Tell it to no man till the Son of man is risen. If they had proclaimed it, the credibility of it would have been shocked by his sufferings, which were now hastening on. But let the publication of it be adjourned till after his resurrection, and then that and his subsequent glory will be a great confirmation of it. Note, Christ observed a method in the manifestation of himself; he would have his works put together, mutually to explain and illustrate each other, that they might appear in their full strength and convincing evidence. Every thing is beautiful in its season. Christ's resurrection was properly the beginning of the gospel state and kingdom, to which all before was but preparatory and by way of preface; and therefore, though this was transacted before, it must not be produced as evidence till then (and then it appears to have been much insisted on by Pe2 1:16-18), when the religion it was designed for the confirmation of was brought to its full consistence and maturity. Christ's time is the best and fittest for the manifesting of himself and must be attended to by us. (2.) An objection which the disciples made against something Christ had said (Mat 17:10); "Why then say the scribes that Elias must first come? If Elias make so short a stay, and is gone so suddenly, and we must say nothing of him; why have we been taught out of the law to expect his public appearance in the world immediately before the setting up of the Messiah's kingdom? Must the coming of Elias be a secret, which every body looks for?" or thus; "If the resurrection of the Messiah, and with it the beginning of his kingdom, be at hand, what becomes of that glorious preface and introduction to it, which we expect in the coming of Elias?" The scribes, who were the public expositors of the law, said this according to the scripture (Mal 4:5); Behold I send you Elijah the prophet. The disciples spoke the common language of the Jews, who made that the saying of the scribes which was the saying of the scripture, whereas of that which ministers speak to us according to the word of God, we should say, "God speaks to us, not the ministers;" for we must not receive it as the word of men, Th1 2:13. Observe, When the disciples could not reconcile what Christ said with what they had heard out of the Old Testament, they desired him to explain it to them. Note, When we are puzzled with scripture difficulties, we must apply ourselves to Christ by prayer for his Spirit to open our understandings and to lead us into all truth. (3.) The solving of this objection. Ask, and it shall be given, ask instruction, and it shall be given. [1.] Christ allows the prediction (Mat 17:11); "Elias truly shall first come, and restore all things; so far you are in the right." Christ did not come to alter or invalidate any thing foretold in the Old Testament. Note, Corrupt and mistaken glosses may be sufficiently rejected and exploded, without diminishing or derogating from the authority or dignity of the sacred text. New Testament prophecies are true and good, and are to be received and improved, though some hot foolish men may have misinterpreted them and drawn wrong inferences from them. He shall come, and restore all things; not restore them to their former state (John Baptist went not about to do that), but he shall accomplish all things (so it may be read), all things that were written of him, all the predictions of the coming of Elias. John Baptist came to restore things spiritually, to revive the decays of religion, to turn the hearts of the fathers to the children; which means the same with this, he shall restore all things. John preached repentance, and that restores all things. [2.] He asserts the accomplishment. The scribes say true, that Elias is come, Mat 17:12. Note, God's promises are often fulfilled, and men perceive it not, but enquire, Where is the promise? when it is already performed. Elias is come, and they knew him not; they knew him not to be the Elias promised, the forerunner of the Messiah. The scribes busied themselves in criticizing upon the scripture, but understood not by the signs of the times the fulfilling of the scripture. Note, It is easier to explain the word of God than to apply it and make a right use of it. But it is no wonder that the morning star was not observed, when he who is the Sun itself, was in the world, and the world knew him not. Because they knew him not, they have done to him whatsoever they listed; if they had known, they would not have crucified Christ, or beheaded John, Co1 2:8. They ridiculed John, persecuted him, and at last put him to death; which was Herod's doing, but is here charged upon the whole generation of unbelieving Jews, and particularly the scribes, who, though they could not prosecute John themselves, were pleased with what Herod did. He adds, Likewise also shall the Son of man suffer of them. Marvel not that Elias should be abused and killed by those who pretended, with a great deal of reverence, to expect him, when the Messiah himself will be in like manner treated. Note, The sufferings of Christ took off the strangeness of all other sufferings (Joh 15:18); when they had imbrued their hands in the blood of John Baptist, they were ready to do the like to Christ. Note, As men deal with Christ's servants, so they would deal with him himself; and they that are drunk with the blood of the martyrs still cry, Give, give, Act 12:1-3. (4.) The disciples' satisfaction in Christ's reply to their objection (Mat 17:13); They understood that he spake unto them of John the Baptist. He did not name John, but gives them such a description of him as would put them in mind of what he had said to them formerly concerning him; This is Elias. This is a profitable way of teaching; it engages the learners' own thoughts, and makes them, if not their own teachers, yet their own remembrancers; and thus knowledge becomes easy to him that understands. When we diligently use the means of knowledge, how strangely are mists scattered and mistakes rectified!

Verse 14

We have here the miraculous cure of a child that was lunatic and vexed with a devil. Observe, I. A melancholy representation of the case of this child, made to Christ by the afflicted father. This was immediately upon his coming down from the mountain where he was transfigured. Note, Christ's glories do not make him unmindful of us and of our wants and miseries. Christ, when he came down from the mount, where had conversation with Moses and Elias, did not take state upon him, but was as easy of access, as ready to poor beggars, and as familiar with the multitude, as ever he used to be. This poor man's address was very importunate; he came kneeling to Christ. Note, Sense of misery will bring people to their knees. Those who see their need of Christ will be earnest, will be in good earnest, in their applications to him; and he delights to be thus wrestled with. Two things the father of the child complains of. 1. The distress of his child (Mat 17:15); Lord have mercy on my son. The affliction of the children cannot but affect the tender parents, for they are pieces of themselves. And the case of afflicted children should be presented to God by faithful and fervent prayer. This child's distemper, probably, disabled him to pray for himself. Note, Parents are doubly concerned to pray for their children, not only that are weak and cannot, but much more that are wicked and will not, pray for themselves. Now, (1.). The nature of this child's disease was very sad; He was lunatic and sore vexed. A lunatic is properly one whose distemper lies in the brain, and returns with the change of the moon. The devil, by the divine permission, either caused this distemper, or at least concurred with it, to heighten and aggravate it. The child had the falling-sickness, and the hand of Satan was in it; by it he tormented then, and made it much more grievous than ordinarily it is. Those whom Satan got possession of, he afflicted by those diseases of the body which do most affect the mind; for it is the soul that he aims to do mischief to. The father, in his complain, saith, He is lunatic, taking notice of the effect; but Christ, in the cure, rebuked the devil, and so struck at the cause. Thus he doth in spiritual cures. (2.) The effects of the disease were very deplorable; He oft falls into the fire, and into the water. If the force of the disease made him to fall, the malice of the devil made him to fall into the fire or water; so mischievous is he where he gains possession and power in any soul. He seeks to devour, Pe1 5:8. 2. The disappointment of his expectation from the disciples (Mat 17:16); I brought him to thy disciples, and they could not cured him. Christ gave his disciples power to cast out devils (Mat 10:1, Mat 10:8), and therein they were successful (Luk 10:17); yet at this time they failed in the operation, though there were nine of them together, and before a great multitude. Christ permitted this, (1.) To keep them humble, and to show their dependence upon him, that without him they could do nothing. (2.) To glorify himself and his own power. It is for the honour of Christ to come in with help at a dead-lift, when other helpers cannot help. Elisha's staff in Gehazi's hand will not raise the child: he must come himself. Note, There are some special favours which Christ reserves the bestowment of to himself; and sometimes he keeps the cistern empty; that he may bring us to himself, the Fountain. But the failures of instruments shall not hinder the operations of his grace, which will work, if not by them, yet without them. II. The rebukes that Christ gave to the people first, and then to the devil. 1. He chid those about him (Mat 17:17); O faithless and perverse generation! This is not spoken to the disciples, but to the people, and perhaps especially to the scribes, who are mentioned in Mar 9:14, and who, as it should seem, insulted over the disciples, because they had now met with a case that was too hard for them. Christ himself could not do many mighty works among a people in whom unbelief reigned. It was here owing to the faithlessness of this generation, that they could not obtain those blessings from God, which otherwise they might have had; as it was owing to the weakness of the disciples' faith, that they could not do those works for God, which otherwise they might have done. They were faithless and perverse. Note, Those that are faithless will be perverse; and perverseness is sin in its worst colours. Faith is compliance with God, unbelief is opposition and contradiction to God. Israel of old was perverse, because faithless (Psa 95:9), forward, for in them is no faith, Deu 32:20. Two things he upbraids them with. (1.) His presence with them so long; "How long shall I be with you? Will you always need my bodily presence, and never come to such maturity as to be fit to be left, the people to the conduct of the disciples, and the disciples to the conduct of the Spirit and of their commission? Must the child be always carried, and will it never learn to go alone?" (2.) His patience with them so long; How long shall I suffer you? Note, [1.] The faithlessness and perverseness of those who enjoy the means of grace are a great grief to the Lord Jesus. Thus did he suffer the manners of Israel of old, Act 13:18. [2.] The longer Christ has borne with a perverse and faithless people, the more he is displeased with their perverseness and unbelief; and he is God, and not man, else he would not suffer so long, nor bear so much, as he doth. 2. He cured the child, and set him to-rights again. He called, Bring him hither to me. Though the people were perverse, and Christ was provoked, yet care was taken of the child. Note, Though Christ may be angry, he is never unkind, nor doth he, in the greatest of his displeasure, shut up the bowels of his compassion from the miserable; Bring him to me. Note, When all other helps and succours fail, we are welcome to Christ, and may be confident in him and in his power and goodness. See here an emblem of Christ's undertaking as our Redeemer. (1.) He breaks the power of Satan (Mat 17:18); Jesus rebuked the devil, as one having authority, who could back with force his word of command. Note, Christ's victories over Satan are obtained by the power of his word, the sword that comes out of his mouth, Rev 19:21. Satan cannot stand before the rebukes of Christ, though his possession has been ever so long. It is comfortable to those who are wrestling with principalities and powers, that Christ hath spoiled them, Col 2:15. The lion of the tribe of Judah will be too hard for the roaring lion that seeks to devour. (2.) He redresses the grievances of the children of men; The child was cured from that very hour. It was an immediate cure, and a perfect one. This is an encouragement to parents to bring their children to Christ, whose souls are under Satan's power; he is able to heal them, and as willing as he is able. Not only bring them to Christ by prayer, but bring them to the word of Christ, the ordinary means by which Satan's strongholds are demolished in the soul. Christ's rebukes, brought home to the heart, will ruin Satan's power there. III. Christ's discourse with his disciples hereupon. 1. They ask the reason why they could not cast out the devil at this time (Mat 17:19); They came to Jesus apart. Note, Ministers, who are to deal for Christ in public, have need to keep up a private communion with him, that they may in secret, where no eye sees, bewail their weakness and straitness, their follies and infirmities, in their public performances, and enquire into the cause of them. We should make use of the liberty of access we have to Jesus apart, where we may be free and particular with him. Such questions as the disciples put to Christ, we should put to ourselves, in communing with our own hearts upon our beds; Why were we so dull and careless at such a time? Why came we so much short in such a duty? That which is amiss may, when found out, be amended. 2. Christ gives them two reasons why they failed. (1.) It was because of their unbelief, Mat 17:20. When he spake to the father of the child and to the people, he charged it upon their unbelief; when he spake to his disciples, he charged it upon theirs; for the truth was, there were faults on both sides; but we are more concerned to hear of our own faults than of other people's, and to impute what is amiss to ourselves than to others. When the preaching of the word seems not to be so successful as sometimes it has been, the people are apt to lay all the fault upon the ministers, and the ministers upon the people; whereas, it is more becoming for each to own his own faultiness, and to say, "It is owing to me." Ministers, in reproving, must learn thus to give to each his portion of the word; and to take people off from judging others, by teaching all to judge themselves; It is because of your unbelief. Though they had faith, yet that faith was weak and ineffectual. Note, [1.] As far as faith falls short of its due strength, vigour, and activity, it may truly be said, "There is unbelief." Many are chargeable with unbelief, who yet are not to be called unbelievers. [2.] It is because of our unbelief, that we bring so little to pass in religion, and so often miscarry, and come short, in that which is good. Our Lord Jesus takes this occasion to show them the power of faith, that they might not be defective in that, another time, as they were now; If ye have faith as a grain of mustard-seed, ye shall do wonders, Mat 17:20. Some make the comparison to refer to the quality of the mustard-seed, which is, when bruised, sharp and penetrating; "If you have an active growing faith, not dead, flat, or insipid, you will not be baffled thus." But it rather refers to the quantity; "If you had but a grain of true faith, though so little that it were like that which is the least of all seeds, you would do wonders." Faith in general is a firm assent to, a compliance with, and a confidence in, all divine revelation. The faith here required, is that which had for its object that particular revelation by which Christ gave his disciples power to work miracles in his name, for the confirmation of the doctrine they preached. It was a faith in this revelation that they were defective in; either doubting the validity of their commission, or fearing that it expired with their first mission, and was not to continue when they were returning to their Master; or that it was some way or other forfeited or withdrawn. Perhaps their Master's absence with the three chief of his disciples, with a charge to the rest not to follow them, might occasion some doubts concerning their power, or rather the power of the Lord with them, to do this; however, there were not, at present, such a strong actual dependence upon, and confidence in, the promise of Christ's presence with them, as there should have been. It is good for us to be diffident of ourselves and of our own strength; but it is displeasing to Christ, when we distrust any power derived from him or granted by him. If ye have ever so little of this faith in sincerity, if ye truly rely upon the powers committed to you, ye shall say to this mountain, Remove. This is a proverbial expression, denoting that which follows, and no more, Nothing shall be impossible to you. They had a full commission, among other things, to cast out devils without exception; but, this devil being more than ordinarily malicious and inveterate, they distrusted the power they had received, and so failed. To convince them of this, Christ shows them what they might have done. Note, An active faith can remove mountains, not of itself, but in the virtue of a divine power engaged by a divine promise, both which faith fastens upon. (2.) Because there was something in the kind of the malady, which rendered the cure more than ordinarily difficult (Mat 17:21); "This kind goes not out but by prayer and fasting. This possession, which works by a falling-sickness, or this kind of devils that are thus furious, is not cast out ordinarily but by great acts of devotion, and wherein ye were defective." Note, [1.] Though the adversaries we wrestle, be all principalities and powers, yet some are stronger than others, and their power more hardly broken. [2.] The extraordinary power of Satan must not discourage our faith, but quicken us to a greater intenseness in the acting of it, and more earnestness in praying to God for the increase of it; so some understand it here; "This kind of faith (which removeth mountains) doth not proceed, is not obtained, from God, nor is it carried up to its full growth, nor drawn out into act and exercise, but by earnest prayer." [3.] Fasting and prayer are proper means for the bringing down of Satan's power against us, and the fetching in of divine power to our assistance. Fasting is of use to put an edge upon prayer; it is an evidence and instance of humiliation which is necessary in prayer, and is a means of mortifying some corrupt habits, and of disposing the body to serve the soul in prayer. When the devil's interest in the soul is confirmed by the temper and constitution of the body, fasting must be joined with prayer, to keep under the body.

Verse 22

Christ here foretels his own sufferings; he began to do it before (Mat 16:21); and, finding that it was to his disciples a hard saying, he saw it necessary to repeat it. There are some things which God speaketh once, yea twice, and yet man perceiveth it not. Observe here, 1. What he foretold concerning himself - that he should be betrayed and killed. He perfectly knew, before, all things that should come to him, and yet undertook the work of our redemption, which greatly commends his love; nay, his clear foresight of them was a kind of ante-passion, had not his love to man made all easy to him. (1.) He tells them that he should be betrayed into the hands of men. He shall be delivered up (so it might be read and understood of his Father's delivering him up by his determined counsel and fore-knowledge, Act 2:23; Rom 8:32); but as we render it, it refers to Judas's betraying him into the hands of the priests, and their betraying him into the hands of the Romans. He was betrayed into the hands of men; men to whom he was allied by nature, and from whom therefore he might expect pity and tenderness; men whom he had undertaken to save, and from whom therefore he might expect honour and gratitude; yet these are his persecutors and murderers. (2.) That they should kill him; nothing less than that would satisfy their rage; it was his blood, his precious blood, that they thirsted after. This is the heir, come, let us kill him. Nothing less would satisfy God's justice, and answer his undertaking; if he be a Sacrifice of atonement, he must be killed; without blood no remission. (3.) That he shall be raised again the third day. Still, when he spoke of his death, he gave a hint of his resurrection, the joy set before him, in the prospect of which he endured the cross, and despised the shame. This was an encouragement, not only to him, but to his disciples; for if he rise the third day, his absence from them will not be long, and his return to them will be glorious. 2. How the disciples received this; They were exceedingly sorry. Herein appeared their love to their Master's person, but with all their ignorance and mistake concerning his undertaking. Peter indeed durst not say any thing against it, as he had done before (Mat 16:22), having then been severely chidden for it; but he, and the rest of them, greatly lamented it, as it would be their own loss, their Master's grief, and the sin and ruin of them that did it.

Verse 24

We have here an account of Christ's paying tribute. I. Observe how it was demanded, Mat 17:24. Christ was now at Capernaum, his headquarters, where he mostly resided; he did not keep from thence, to decline being called upon for his dues, but rather came thither, to be ready to pay them. 1. The tribute demanded was not any civil payment to the Roman powers, that was strictly exacted by the publicans, but the church-duties, the half shekel, about fifteen pence, which were required from every person or the service of the temple, and the defraying of the expenses of the worship there; it is called a ransom for the soul, Exo 30:12, etc. This was not so strictly exacted now as sometimes it had been, especially not in Galilee. 2. The demand was very modest; the collectors stood in such awe of Christ, because of his mighty works, that they durst not speak to him about it, but applied themselves to Peter, whose house was in Capernaum, and probably in his house Christ lodged; he therefore was fittest to be spoken to as the housekeeper, and they presumed he knew his Master's mind. Their question is, Doth not your master pay tribute? Some think that they sought an occasion against him, designing, if he refused, to represent him as disaffected to the temple-service, and his followers as lawless people, that would pay neither toll, tribute, nor custom, Ezr 4:13. It should rather seem, they asked this with respect, intimating, that if he had any privilege to exempt him from this payment, they would not insist upon it. Peter presently his word for his Master; "Yes, certainly; my Master pays tribute; it is his principle and practice; you need not fear moving it to him." (1.) He was made under the law (Gal 4:4); therefore under this law he was paid for at forty days old (Luk 2:22), and now he paid for himself, as one who, in his state of humiliation, had taken upon him the form of a servant, Phi 2:7, Phi 2:8. (2.) He was made sin for us, and was sent forth in the likeness of sinful flesh, Rom 8:3. Now this tax paid to the temple is called an atonement for the soul, Exo 30:15. Christ, that in every thing he might appear in the likeness of sinners, paid it though he had no sin to atone for. (3.) Thus it became him to fulfil all righteousness, Mat 3:15. He did this to set an example, [1.] Of rendering to all their due, tribute to whom tribute is due, Rom 13:7. The kingdom of Christ not being of this world, the favourites and officers of it are so far from having a power granted them, as such, to tax other people's purses, that theirs are made liable to the powers that are. [2.] Of contributing to the support of the public worship of God in the places where we are. If we reap spiritual things, it is fit that we should return carnal things. The temple was now made a den of thieves, and the temple-worship a pretence for the opposition which the chief priests gave to Christ and his doctrine; and yet Christ paid this tribute. Note, Church-duties, legally imposed, are to be paid, notwithstanding church-corruptions. We must take care not to use our liberty as a cloak of covetousness or maliciousness, Pe1 2:16. If Christ pay tribute, who can pretend an exemption? II. How it was disputed (Mat 17:25), not with the collectors themselves, lest they should be irritated, but with Peter, that he might be satisfied in the reason why Christ paid tribute, and might not mistake about it. He brought the collectors into the house; but Christ anticipated him, to give him a proof of his omniscience, and that no thought can be withholden from him. The disciples of Christ are never attacked without his knowledge. Now, 1. He appeals to the way of the kings of the earth, which is, to take tribute of strangers, of the subjects of their kingdom, or foreigners that deal with them, but not of their own children that are of their families; there is such a community of goods between parents and children, and a joint-interest in what they have, that it would be absurd for the parents to levy taxes upon the children, or demand any thing from them; it is like one hand taxing the other. 2. He applies this to himself; Then are the children free. Christ is the Son of God, and Heir of all things; the temple is his temple (Mal 3:1), his Father's house (Joh 2:16), in it he is faithful as a Son in his own house (Heb 3:6), and therefore not obliged to pay this tax for the service of the temple. Thus Christ asserts his right, lest his paying this tribute should be misimproved to the weakening of his title as the Son of God, and the King of Israel, and should have looked like a disowning of it himself. These immunities of the children are to be extended no further than our Lord Jesus himself. God's children are freed by grace and adoption from the slavery of sin and Satan, but not from their subjection to civil magistrates in civil things; here the law of Christ is express; Let every soul (sanctified souls not excepted) be subject to the higher powers. Render to Caesar the things that are Caesar's. III. How it was paid, notwithstanding, Mat 17:27. 1. For what reason Christ waived his privilege, and paid this tribute, though he was entitled to an exemption - Lest we should offend them. Few knew, as Peter did, that he was the Son of God; and it would have been a diminution to the honour of that great truth, which was yet a secret, to advance it now, to serve such a purpose as this. Therefore Christ drops that argument, and considers, that if he should refuse this payment, it would increase people's prejudice against him and his doctrine, and alienate their affections from him, and therefore he resolves to pay it. Note, Christian prudence and humility teach us, in many cases, to recede from our right, rather than give offence by insisting upon it. We must never decline our duty for fear of giving offence (Christ's preaching and miracles offended them, yet he went on with him, Mat 15:12, Mat 15:13, better offend men than God); but we must sometimes deny ourselves in that which is our secular interest, rather than give offence; as Paul, Co1 8:13; Rom 14:13. 2. What course he took for the payment of this tax; he furnished himself with money for it out of the mouth of a fish (Mat 17:27), wherein appears, (1.) The poverty of Christ; he had not fifteen pence at command to pay his tax with, though he cured so many that were diseased; it seems, he did all gratis; for our sakes he became poor, Co2 8:9. In his ordinary expenses, he lived upon alms (Luk 8:3), and in extraordinary ones, he lived upon miracles. He did not order Judas to pay this out of the bag which he carried; that was for subsistence, and he would not order that for his particular use, which was intended for the benefit of the community. (2.) The power of Christ, in fetching money out of a fish's mouth for this purpose. Whether his omnipotence put it there, or his omniscience knew that it was there, it comes all to one; it was an evidence of his divinity, and that he is Lord of hosts. Those creatures that are most remote from man are at the command of Christ, even the fishes of the sea are under his feet (Psa 8:5); and to evidence his dominion in this lower world, and to accommodate himself to his present state of humiliation, he chose to take it out of a fish's mouth, when he could have taken it out of an angel's hand. Now observe, [1.] Peter must catch the fish by angling. Even in miracles he would use means to encourage industry and endeavour. Peter has something to do, and it is in the way of his own calling too; to teach us diligence in the employment we are called to, and called in. Do we expect that Christ should give to us? Let us be ready to work for him. [2.] The fish came up, with money in the mouth of it, which represents to us the reward of obedience in obedience. What work we do at Christ's command brings its own pay along with it: In keeping God's commands, as well as after keeping them, there is great reward, Psa 19:11. Peter was made a fisher of men, and those that he caught thus, came up; where the heart is opened to entertain Christ's word, the hand is open to encourage his ministers. [3.] The piece of money was just enough to pay the tax for Christ and Peter. Thou shalt find a stater, the value of a Jewish shekel, which would pay the poll-tax for two, for it was half a shekel, Exo 30:13. Christ could as easily have commanded a bag of money as a piece of money; but he would teach us not to covet superfluities, but, having enough for our present occasions, therewith to be content, and not to distrust God, though we live but from hand to mouth. Christ made the fish his cash-keeper; and why may not we make God's providence our storehouse and treasury? If we have a competency for today, let tomorrow take thought for the things of itself. Christ paid for himself and Peter, because it is probable that here he only was assessed, and of him it was at this time demanded; perhaps the rest had paid already, or were to pay elsewhere. The papists make a great mystery of Christ's paying for Peter, as if this made him the head and representative of the whole church; whereas the payment of tribute for him was rather a sign of subjection than of superiority. His pretended successors pay no tribute, but exact it. Peter fished for this money, and therefore part of it went for his use. Those that are workers together with Christ in winning souls shall shine with him. Give it for thee and me. What Christ paid for himself was looked upon as a debt; what he paid for Peter was a courtesy to him. Note, it is a desirable thing, if God so please, to have wherewithal of this world's goods, not only to be just, but to be kind; not only to be charitable to the poor, but obliging to our friends. What is a great estate good for, but that it enables a man to do so much the more good? Lastly, Observe, The evangelist records here the orders Christ gave to Peter, the warrant; the effect is not particularly mentioned, but taken for granted, and justly; for, with Christ, saying and doing are the same thing.

Verse 1

17:1 Peter . . . James and John later accompanied Jesus at Gethsemane (26:37; 2 Pet 1:16-19). • It is impossible to determine the exact location of this high mountain. The traditional site, Mount Tabor, is only about 1,900 feet (580 meters) high and is out of the way for a trip from Caesarea Philippi (Matt 16:13) to Capernaum (17:24). Mount Hermon, another possibility, is about 9,200 feet (2,800 meters) high and located in Syria, forty miles north of Capernaum. It is unlikely, however, that “teachers of religious law” (Mark 9:14) would have congregated at the foot of a mountain in Gentile territory. A strong candidate is Mount Meron, about 4,000 feet (1,220 meters) high and situated between Caesarea Philippi and Capernaum.

Verse 2

17:2 Jesus’ appearance was transformed: Jesus’ inner, divine nature, previously veiled, was now disclosed so that the three caught a glimpse of his glory (see Exod 34:29-35; Ps 104:2; 2 Cor 3:12-18; Rev 1:16). Jesus’ followers will one day share in this glory (Matt 13:43).

Verse 3

17:3 Moses symbolizes the law and Elijah the prophets. They appeared as witnesses to Christ, to demonstrate that Jesus, God’s Son, is the fulfillment of everything written in the Law and the Prophets (see 5:17-20; 11:2-6; 12:28).

Verse 4

17:4 three shelters as memorials: Peter probably thought that the Kingdom was about to be ushered in with full glory (cp. Acts 1:6), and he desired to memorialize the moment.

Verse 5

17:5 a bright cloud overshadowed them: Such an occurrence accompanied God’s presence among the ancient Israelites during Moses’ ministry (see Exod 24:15-18; 25:8; 29:45-46; 40:34-38). • my dearly loved Son: The Father was confirming what Peter had previously affirmed (Matt 16:16-17). • They should listen to him because Jesus is God’s Son, who, as a prophet, reveals God’s will (11:27; see Deut 18:15, 18; Acts 3:22-23; 7:37).

Verse 6

17:6-7 Such a response is typical for encounters with God’s glory (e.g., Isa 6:5; Dan 8:17; 10:9, 15-19; Rev 1:17).

Verse 9

17:9 Jesus could not be fully understood until all of his work was accomplished, particularly his death and resurrection.

Verse 10

17:10-13 Elijah’s presence at the transfiguration prompted a question about the view that Elijah must return before the Messiah comes (see Mal 4:5-6). In pointing to John the Baptist, Jesus reinforced the unexpected idea that the Messiah must suffer, even as his precursor had suffered (Matt 14:3-12).

Verse 17

17:17 faithless and corrupt people: The expression is often used for moral depravity (see Deut 32:5, 19-22). Normally, this exclamation of Jesus was directed at the unbelieving Jewish crowds or leaders who refuse to acknowledge God’s presence in him (see Matt 12:39). Here, however, it was a sharp criticism of his disciples’ failure to trust Jesus and his saving, healing power.

Verse 20

17:20 Here, the expression don’t have enough faith is virtually synonymous with no faith. • faith even as small as a mustard seed: This could mean that if the disciples had even very little faith they would be able to accomplish great things (21:21; cp. 1 Cor 13:2). It could also mean that if they would allow their faith to grow (see Matt 13:31-32), they could act with courageous belief. • Moving mountains is an adage for overcoming obstacles and fulfilling God’s purposes (Isa 40:4; 49:11; 54:10; 1 Cor 13:2).

Verse 22

17:22 betrayed: See Matt 20:18; 26:14-16, 45-49 for the fulfillment of this prediction.

Verse 24

17:24 Every adult citizen of Israel was required to pay the Temple tax of one-half shekel. In Jesus’ day, priests and some rabbis did not pay the tax. • Peter was the spokesman for the Twelve (see 10:2).

Verse 25

17:25-26 As an obedient Jew, Jesus would have paid the tax annually, and he did pay it. Jesus’ point was that as God’s Son, he is greater than the Temple (12:5-6), and he makes a decisive break with it (see 16:18-19; 21:33-46).

(People God Uses) 02 the Need for Faith

(Hebrews) 2-Moses

But Suppose God Doesn't Do It

A Journey Too Far

How This Ministry of Healing Came Into Being

The Timelessness of God

Jesus Christ Is All in All

(1 Peter - Part 8): Whom Having Not Seen, Ye Love

(1986 Prairie Series) 3 - Mount of Transfiguration

Rediscoving Christ-Alive

All This and Heaven Too

Intimacy With God

Coming of the Kingdom

Our God Can Fix Anything

Saving Life of Christ - Part 1

Major Ian Thomas - Part 2

Christ Our Everyday Life

Garments of Praise

Saving Life of Christ - Part 2

Discernment - Part 4

Pt 4 No Way to Greatness but by Death

The Major Ian Thomas Story-02 Biography

Dvd 08 - Why Could We Not Cast It Out?

Cain and Abel (The First Murder) - Part 2

Fast for Prayer in the Square – Day 1

Introduction

Verse 24

Verse 25

Verse 26

Verse 27

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

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Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Introduction

Verse 1

Verse 14

Verse 22

Verse 24

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 9

Verse 10

Verse 17

Verse 20

Verse 22

Verse 24

Verse 25