Matthew 17
BolesMatthew 17:1-13
- THE
1, 2 And after six days Jesus taketh with him.—Parallel records of the transfiguration are found in Mark 9:2-10 and Luke 9:28-36. Luke says “it came to pass about eight days,” while Matthew says “after six days”; Mark says “after six days.” According to the Jewish mode of reckoning, by counting the first and last days, six whole days intervening, Luke’s words may be naturally reconciled to those of Matthew and Mark. It is thought that the transfiguration occurred exactly one year before our Lord’s ascension. Jesus took with him “Peter, and James, and John his brother.” These three were the select three on other occasions. Their traits of character and faith rendered them capable of special revelations and manifestations. (Mark 5:37; Matthew 26:37; Luke 8:51.) Jesus was not partial to these, but they were better prepared in heart and life for these scenes. Jesus brought them “up into a high mountain apart.” The place is of little importance, yet tradition assigns it to Tabor, but many scholars think that it was some peak of Mount Hermon, near which they are known to have been both before and after the transfiguration. As they came down from the mountain, Jesus joined the other disciples, and it seems that he had left them in the region of Caesarea Philippi, so it could not have been Mount Tabor as that mountain was too far away.
He was transfigured before them.—His appearance was changed. The word “transfigured” is used also by Mark (9 :2) and means “transformed” or changed. Jesus was “transfigured” or appeared in his glorified state not veiled by human flesh. “His face did shine as the sun, and his garments became white as the light.” Jesus made this change of his human body visible to these three disciples; this was done to teach them the mystery of his nature (John 1:14), which he should assume after his suffering; again it would show these disciples the cessation of the authority of the law and the prophets. Such earthly splendor and glory as they beheld him suggested the supernal and eternal glory with which he was clothed before the world was, and which should be his habilaments after his ascension to the Father.
3 There appeared unto them Moses and Elijah.—The raiment of Jesus was white and glistening, even whiter than snow in this condition there appeared Moses and Elijah. The disciples were weary and had fallen asleep while Jesus prayed; they did not see the beginning of this vision, nor hear all the conversation. Moses and Elijah were talking with Jesus about “his decease which he was about to accomplish at Jerusalem.” (Luke 9:31.) The conversation must have shown also who they were, as Peter called their names. It is noticeable that there had been for many centuries a mystery connected with the end of Moses and Elijah. Moses in the full vigor of his strength, was summoned to the top of Mount Nebo, where he died; no human hands buried him or knew where he was buried. (Deuteronomy 34:6.) The Jews had a tradition that his body was buried by angels, and that evil spirits contended for it. (See Jude 1:9.) He was the great prophet of the law; a type of the Mediator, the one on whose name and authority the Jews especially depended. Elijah “went up by a whirlwind into heaven.” (2 Kings 2:11-16.) The Jews supposed that he was translated to paradise.
He is a representative of the prophets. These two, Moses and Elijah, the representative of the law, and the representative of the prophets, appeared with Jesus and yielded their positions to him.
4, 5 And Peter answered, and said unto Jesus.—Peter with James and John had been asleep and being suddenly aroused in the very midst of the vision, as was his nature, spoke to Jesus; he is the spokesman of the apostles and on this occasion said, “It is good for us to be here.” It is not definitely known just what Peter meant as he did not know himself what he was saying. Luke tells that he did not know “what he said,” and since Peter did not know what he said, he could not know what he meant, and we cannot know what he meant. His suggestion was that “three tabernacles” be made, “one for thee, and one for Moses, and one for Elijah.” A tabernacle was a tent. (Numbers 24:5.) The Israelites for a long period dwelt in them. The Jews had a “feast of tabernacles” in memory of their once living in tents. (Leviticus 23:34.) A tabernacle also means a tent pitched for the honor of God, in which the divine glory was present. (Exodus 25:8-9.) It seems that Peter suggested an abode or place to worship these three glorified beings.
While he was yet speaking, behold, a bright cloud overshadowed them.—The brightness described in verse two belongs to Jesus alone, but this brightness of the cloud overshadowed all of them. While under this cloud they heard the voice of Jehovah which said, “This is my beloved Son, in whom I am well pleased; hear ye him.” This voice had announced at the baptism of Jesus that he was God’s Son. (Matthew 3:17.) At this time the voice adds “hear ye him.” This confirmed his divine mission. In the presence of Moses the lawgiver and Elijah the head of the prophets, God pointed out Jesus and declared that he was his Son and that he now should be heard. The withdrawal of Moses and Elijah was suggestive; a greater than both of these remained. This was the second time a voice from heaven had proclaimed in the presence of men God’s recognition of Jesus as his Son; a third is yet to come. (John 12:28-30.) In this impressive way God declares the near end of the law and the prophets and gives emphasis to the beginning of the authority of the Lord Jesus Christ on earth. This scene impressed these disciples as is evident from the words of Peter written long afterward. (2 Peter 1:16-18.)
6-8 And when the disciples heard it.—The brightness of Jesus’ appearance had made them happy, but the voice from heaven in its excellent glory filled them with awe and “they fell on their face, and were sore afraid.” Daniel did this (Daniel 8:17) as did John in his vision (Revelation 1:17). This was not simply fear, but the power of the divine voice subduing the power of soul and body. They were afraid of instant death if they looked on God. The humility of heart and piety of soul are seen in good men who bow themselves in humble fear before the throne of God. Jesus came to them while they were thus prostrated in reverence and awe before God and “touched them and said, Arise and be not afraid.” The touch accompanying the address assured them that he was still in the body of flesh and that they need not fear him. (Luke 24:37-40.) Thus assured of their safety and the continued presence of Jesus in the flesh, they looked up but “they saw no one, save Jesus only.” Moses and Elijah had disappeared as suddenly as they had appeared; they had withdrawn from the scene and left only Jesus to occupy the field as a lawgiver and prophet.
[Disciples should hear their Master above all others; this is the very essence of true discipleship. He is not a faithful disciple who hears any one else in preference to his Master. In Christianity Christ himself is the great teacher. Any preaching which does not exalt Christ and point the people to the Lamb of God who taketh away the sins of the world is bad. The preacher who seeks to attract the people to himself rather than to Christ is not a faithful servant of God. His work will be for evil rather than for good to the world, in so far as he succeeds in calling after himself a partisan following of personal admirers.]
9 And as they were coming down from the mountain.—Jesus had left nine of his apostles at the foot of the mountain, and had taken Peter, James, and John with him upon the mountain, and they had witnessed his transfiguration; now as they came down from the mountain he demanded that they “tell the vision to no man, until the Son of man be risen from the dead.” There were evident reasons for this charge to these three disciples. They did not understand the spiritual meaning of what they had seen and heard; three great doctrines were taught in the transfiguration, namely, the divinity of Christ, the end of the Jewish covenant, and the resurrection. These disciples understood neither of these, hence they could not correctly teach them to others. Again their attempt to teach them to others at this time would create envy among the other apostles; the others would think that the vision was meant to entitle Peter, James, and John to special rights in his kingdom; at any rate, Jesus charged them not to repeat what they had seen and heard.
10-13 Why then say the scribes that Elijah must first come? —The word “then” implies something previously said; they must have had in mind the conversation that Jesus, Moses, and Elijah had together on the mount of transfiguration. The “scribes” or teachers among the Jews taught that the Messiah would not come until Elijah came; they were correct in this, but they were in error as to John the Baptist being that Elijah that was to come. (Isaiah 40:3; Malachi 4:5; Matthew 11:14.) If the disciples understood that John was the Elijah to come, they could not see how the death of Jesus could soon occur; they expected him to establish an earthly kingdom, and as yet he had declined all offers to become such a king. Jesus confirmed the teaching of the scribes and said “that Elijah is come already,” but the scribes and others did not recognize in John the Baptist the Elijah of prophecy. They had done “unto him whatsoever they would.” The scribes had not put John to death; Herod had done this, but it seems that the religious leaders among the Jews had consented to John’s death. Thus Jesus cleared their understanding that the prophets did not mean the Elijah whom they had just seen on the mount, but that he spoke “unto them of John the Baptist.” John was the Elijah (Luke 1:17), but the Jews had without reason rejected John’s testimony and baptism (Luke 7:30). Just as John had been put to death, so “the Son of man” must suffer many things and be set at naught. (Mark 9:12.)
Matthew 17:14-27
- THE CURED, POWER
OF FAITH, AND TEMPLE TAX
14-18 And when they were come to the multitude.—A parallel record of this is found in Mark 9:14-29 and Luke 9:37-43. Jesus and his three disciples had remained part of a day and night on the top of the mountain, and came down the next day to the place where they had left the other disciples. They found that a multitude had gathered around them with signs of great excitement. The scribes, taking advantage of the absence of Jesus and the three chief disciples, were present and were questioning the nine disciples. They had tried to cast out a demon, but were unable to do so. The exulting scribes, the embarrassed and confused disciples, the amazed people, and the despairing father and afflicted son presented a very pathetic scene.
When Jesus came into their midst, all eyes turned to him. The miracle that he is about to work becomes a test of his power. “There came to him a man, kneeling to him, and saying, Lord, have mercy on my son.” While the disciples of Jesus were under a fire of questions and taunting by the scribes, this man came to Jesus and saluted him with joyful reverence.
Jesus demanded of the scribes why they were thus questioning his disciples, and at that moment the father of the afflicted son came beseeching earnestly that Jesus heal his son. Luke says that this man “cried” in his earnest entreaty for his son as he was an “only child.” The scribes rejoiced at the failure of the disciples in healing this son. The son was an “epileptic”; that is, he was possessed with a demon which caused him to suffer “grievously” and caused him to fall “into the fire, and ofttimes into the water.” The original denotes a “lunatic” or “moonstruck,” or ruled by the moon. They thought that such diseases were caused by the influence of the moon. The unfortunate son at times was seized by nervous contractions and spasms which agitated the whole body, deranged the mind, and made him a horror to himself and friends. It seems that the possession of the evil spirit seized him when he was near water or fire, and caused the sudden fits which endangered his life.
It is sad to contemplate the weary hours, days, years of that poor father and his only son. We can better understand from this description the depth of his despair and touching appeal when he cried to Jesus, “Have mercy on my son.” The man reported that he had brought his son to Jesus’ disciples, but they were unable to cure him.
Mark tells us that the evil spirit gave a demonstration of its rage as the boy was brought to Jesus and tore him grievously, “and he fell on the ground, and wallowed foaming.” (Mark 9:20.) Jesus permitted this to continue for a few moments while he asked the father how long the son had been afflicted in this way; the father answered ever since he was a child. The father then asked, “If thou canst do anything, have compassion on us, and help us.” (Mark 9:22.) Jesus replied to this request, “If thou canst!” The father may have thought that it was impossible for Jesus to cure his son. Jesus then replied, “All things are possible to him that believeth.” The power of Jesus had been questioned, hence this miracle becomes a test of his power. Jesus put the curing of his son on the basis of faith. Jesus virtually said, “It is not if I can do anything, for I can do all things for you; but it is if thou canst believe, all things are possible to him that believeth.” The father understood and virtually said with a broken heart “with tears,” “Does the cure of my son depend on me?” Jesus had said that it did; he had transferred the condition of healing the unfortunate son to that of the faith of the father and son. When the father understood this he said, “I believe; help thou mine unbelief.” (Mark 9:24.) He prayed Jesus to forgive his weakness and to strengthen his faith.
Jesus rebuked the demon and he went out of him, “and the boy was cured from that hour.” The demon did not leave the son without a desperate struggle in which the son was torn and “became as one dead; insomuch that the more part said, He is dead.” (Mark 9:26.) After a great number had pronounced the son dead, Jesus took him by the hand and raised him up, and delivered him to his father in perfect health. How the scribes and critics of Jesus must have felt when they saw what was done!
Perhaps even the disciples of Jesus were astonished at the miracle.
19, 20 Then came the disciples to Jesus apart.—The nine disciples who had failed to cast out the demon were ashamed to ask this question before the multitude, but when Jesus had left the multitude and they were alone with him, they asked, “Why could not we cast it out?” They supposed that having been once invested with power over demons, it was not to be limited; they did not understand why this power was limited. The reason was to be found in their lack of spiritual faith and in their desire for human honor. They are to learn the lesson that the power which comes through faith in Jesus and which was transistory during the days of miracles must be maintained through a sustaining and everincreasing faith in Jesus; the faith which gave power to cast out a demon is needed to cure a deeperseated disease than even this foul spirit with his train of physical infirmities;all need a faith which purifies the soul.
And he saith unto them, Because of your little faith.—During the absence of Jesus, his disciples had attempted for their own personal honor and glory to exercise power over demons, but it failed for lack of faith. The powers and blessings of God are not to be used for selfish gain or honor; when so used, they put us to shame and become a curse to us. Jesus, after rebuking their “little faith,” or lack of faith, said, “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place.” He further states that by such faith the mountain could be removed and that “nothing shall be impossible unto you.” Faith as a grain of mustard seed" means “if ye had the least faith”; it seems that these disciples had some faith, but they had not the degree which they should have had. They believed in Jesus as a powerful prophet, as a king, as one who can do mighty works; but it is doubtful whether they had any idea of the true faith in him as a Savior of sinners, and as sent to save men from sin by the atonement on the cross. Their faith seemed to see no further in his mission than that he would set up an earthly kingdom, and would have power to sustain that kingdom when once established. One grain of the faith shown in Peter’s discourse on the day of Pentecost was greater than the faith which these disciples had in Jesus at this time. If God commanded the mountain to be removed, and promised its removal, faith would act on such a promise; but to move a mountain is a useless miracle; faith in removing spiritual mountains in the world may be exercised today.
Verse twenty-one is omitted here. Mark includes it; it is, “And he said unto them, This kind can come out by nothing, save by prayer.” (Mark 9:29.) Some ancient authorities add “and fasting.” It is difficult to determine whether Jesus here refers to any peculiar demoniac possession to be cast out only by a certain high degree of faith, or seeks only to convey a sense of the peculiar work of the ministry, as his instruments for destroying the power of the devil in the heart. It is more obvious that he meant that this special kind of evil spirits which infested this son required special faith or special effort to give effect to their faith.
[The kind of faith or power was the gift of God for the special purpose of performing miracles that is not now possessed. But if Christians will cultivate firm and unflinching faith in God and his word, they can do almost anything through Christ except to perform miraculous power. These gifts to perform miracles were given to the church to teach, instruct, and guide the disciples until the work of revelation was completed or perfected. The perfect knowledge was delivered to the church when revelation was completed. All Christians from that day to this who will follow the word of God faithfully will come to the fullness of the stature of perfect men and women in Christ.]
22, 23 And while they abode in Galilee.—The miracle and conversation of verses fourteen to twenty took place not far from the mount of transfiguration, which was in the vicinity of Caesarea Philippi. Parallel records of this incident are found in Mark 9:30-33 and Luke 9:34-35. According to Mark 9:30, Jesus and his disciples crossed over the Sea of Galilee into Galilee, where the present scene transpired. It is interesting to note how the instruction concerning the death, burial, and resurrection of Jesus grows clearer each time that Jesus mentions it. There is a gradual unfolding to his disciples his teachings on the great tragic end of his earthly life. At this time Jesus plainly declared that “the Son of man shall be delivered up into the hands of men.” This means that someone will deliver him into the hands of his enemies; his disciples knew that the Jews were seeking to destroy him; hence, Jesus tells them that the time is drawing near when his enemies will have him in their possession.
He makes plain to them just what they will do to him. He said, “They shall kill him, and the third day he shall be raised up.” These things which are now familiar to us, and which all see to have connection with the spirit of the prophecy, were, as yet, hidden from the disciples. Luke is very emphatic on this point; he says, “But they understood not this saying, and it was concealed from them, that they should not perceive it; and they were afraid to ask him about this saying.” (Luke 9:45.) It is well to keep this in mind in order to understand the events which follow. His disciples had not as yet that light of God’s spirit which should guide them into all truth; they did not have this until Pentecost hence they were slow to comprehend the meaning of the doctrine of the cross. While Jesus was with them he was their guide, and saw for them, and defended them from harm; but now he begins to warn them of the facts of his death in order to prepare them for it. We may wonder that they should be so slow to understand, but our wonder should give way to humiliation at the view it opens to us of the blindness of our common humanity.(1 Corinthians 2:14.) His disciples understood enough, however, to be “exceeding sorry.” Luke says that Jesus told them to “let these words sink into your ears.” (Luke 9:44.) If they were not to understand them, they were to remember them, and so Luke adds, “but they understood not this saying.”
24-27 And when they were come to Capernaum.–From the time that Herod Antipas killed John the Baptist, Capernaum ceased to be the ordinary residence of Jesus; only twice is it recorded that he visited it again. These visits were on his way to the third Passover (John 6:25) and now as he goes on his way to the Feast of Pentecost. Those who gathered the taxes came to Peter and asked, “Doth not your teacher pay the half-shekel?” These were Jews and not Roman taxgatherers, for they would not have proposed the payment as a matter of question. This “half-shekel” was the tribute money which every Jew, rich or poor, over twenty years of age, was obliged to pay yearly. It was used for purchasing the animals and other matters necessary for the daily service of the temple; it was enjoined by Jehovah through Moses (Exodus 30:11-16) and amounted (Exodus 38:26) to half a shekel. It is translated from the Greek “didrachma,” and equalled about thirty cents of our money.
The payment of it was a mark of subjection to Jehovah, as their King, and a symbol of the equal right and responsibility which all his subjects had in his temple. One could volunteer and pay it, but there was no power granted any one to compel its payment. When Peter was asked whether Jesus paid this tribute he answered, “Yea.”
When Peter came into the house, Jesus asked him, “What thinkest thou, Simon? the kings of the earth, from whom do they receive toll or tribute? from their sons, or from strangers?” There are three questions propounded to Peter here; it may be that Peter was in doubt, and Jesus removed the doubt by asking these questions. Peter had just heard God declare Jesus to be his Son on the mount of transfiguration. He had declared to the taxgatherers that Jesus paid the half shekel. Instead of coming directly to Jesus the collectors went to Peter, and now Jesus has the occasion to teach his disciples a very needed lesson. It was taught by the “Socratic method,” that is, by questions. Peter is asked if the kings of the earth collect taxes “from their sons, or from strangers”?
Peter promptly answered “from strangers.” “Strangers” does not mean “foreigners,” but persons out of their own family and kindred; that is, from the subjects of the kingdom. Jesus promptly answered “therefore the sons are free”; that is, the sons of the king did not have to pay the tax. His point is that the custom of earthly kings is to collect taxes from their own subjects, and not from their immediate family; that the sons of the king are exempt from paying the taxes that other subjects must pay. And now since God is the king and Jesus is his Son, then he is under no obligations to pay the tax he is exempt. This is another way of declaring himself to be the Son of God.
But lest we cause them to stumble, go thou to the sea, and cast a hook, and take up the fish that first cometh up.—He then instructed Peter to open the mouth of the fish and that he would “find a shekel,” and that he should take the shekel and pay the tax for himself and Jesus, as the tax was a half shekel; the shekel would be sufficient to pay for the two. He did not care to offend any one; others would not understand his refusing to pay the tax; Peter would understand his argument and perhaps others of his disciples, but the tax collectors would not. The sonship of Christ was not enough known by the Jews for them to understand the real reason for his refusing to pay it. There is a liberty with which Christ makes us free, but we should use it in imitation of his own example. Peter was by occupation a fisherman; he knew how to use the articles for fishing, and they were probably in the house where Jesus was at this time. The coin that is translated shekel is the Greek “stater” and is equal in value to about sixty cents of our money. It is the duty of Christians to conduct themselves in all matters wherein they may be supposed to have superior knowledge and privilege so as not to offend anyone.