Matthew 17

Matthew 17:1

THE EVENT V. 1-12

1. “And after six days,” (kai meth’ hemeras keks) “And after a period of six days,” exclusive of a part of two days; Luke 9:28 reads, “About an eight days after these sayings,” of the previous chapter, Matthew 16:28. Matthew and Mr exclude the day He was then talking and the day of the transfiguration.
2. “Jesus taketh Peter,” (paralambanei ho lesous ton Petron) “Jesus takes along (with him) Peter,” as at other times, as a witness and leading spokesman for the disciples, Mark 5:37; Matthew 26:37.
3. “James, and Joh his brother,” (kai lakobon kai loannen ton adelphon autou) “And James and Joh who was his brother,” these three disciples and apostles were known as inner-circle disciples and witnesses, later writers of eight books of the New Testament.
4. “And bringeth them into an high mountain apart.” (kai anapherei autous eis oros hupselon kat’ idian) “And he led (went before) them up into a high mountain privately,” Mark 9:2; Luke 9:28. Which or what high mountain is not named, perhaps of no real significance. Some speculate that it was Mt Tabor, others Mt Hermon. It is important that our Lord took near one week, after He had told the disciples of His coming suffering, death, and resurrection, and glory to talk with the disciples, pray with them, explain the Scriptures to them, to prepare them for His departure from this life, and their carrying on His church work, Luke 24:44; John 15:19-22.

Matthew 17:2

1. “And was transfigured before them:” (kai metemorphothe emprosthen auton) “And he was transfigured in their presence,” right before them. He was changed in appearance both in body and clothes, Luke 9:29.
2. “And his face did shine as the sun,” (kai elampsen to prosopon autou hos ho hellos) “And his face shone similar to the sun,” His face was aglow, radiant with a glory, similar to the sun, 2 Corinthians 4:6. Luke 9:29 indicates the “fashion or outer appearance of His countenance was altered,” into a future glory appearance, much like He and His children shall be in the resurrection, 2 Corinthians 3:18; 1 Corinthians 15:41-42; 1 John 3:2-3.
3. “And his raiment was white as the light.” (ta de himatia autou egeneto leuka hos to phos) “Then his garments became white or dazzling as the light,” as the light of His face, brilliant as the sun, much as later described also by Joh, Revelation 1:13-16; Mark 9:3. His face was sun-bright and His raiment pure white. Revelation 19:7-9 describes this glory appearance in the dazzling, brilliant dress of the saints of the bride, or the church, at the marriage reception of the Lamb. As surely as these inner-circle disciples experienced that moment of spiritual ecstasy, so shall all the redeemed who appear in, or are witnesses to, the marriage of the Lamb.

Matthew 17:3

1. “And, behold, there appeared unto them,” (kai idou ophthe autois) “And behold there was seen by them,” by Peter, James, and Joh the inner-circle disciples, witnesses in privacy, of the raising of Jarius’ daughter, Mark 5:37; the transfiguration, and later, of the agony of Gethsemane, Mark 14:33.
2. “Moses and Elias,” (Mouses kai Elias) “Moses (the giver of the law) and Elias,” the prophet of God who ascended to heaven in a fiery chariot, Deuteronomy 34:6; 2 Kings 2:11. They represented the law and the prophets, whose testamentary and objective ministries were soon to be fulfilled, in the death and resurrection of Jesus Christ, Matthew 5:17-18.
3. “Talking with him.” (sullalountes met’ autou) “Conversing (holding conversation) with him,” of His exit, decease, or coming death and resurrection, Luke 9:31. Peter later describes this event in language of rapt grandeur, 2 Peter 1:15-18. Note Moses and Elias talked “ with Him" (Jesus), not “to Him,” of the redemption He should accomplish and the certain triumph and joy that was to emanate, or come forth from it, Job 19:25; 1 Corinthians 15:50-53; Hebrews 12:2.

Matthew 17:4

1. “Then answered Peter, and said unto Jesus, Lord,” (apokritheis de ho Petros eipen to lesou kurie) “Then Peter responding (to what he saw and heard) said to Jesus, Lord;” When the illustrious visitors had departed, Luke 9:33.
2. “It is good for us to be here:” (kalon estin hemas hode einai) “it is simply ideal for us to be here,” and it surely was, to be in such holy and illustrious company, but not to stay there, Mark 9:5. For his proposal was one of stupidity, as if Moses, Elias, and Jesus would just stay there.
3. “if thou wilt, let us make here three tabernacles;” (ei theleis poieso hode treis skenas) “If you strongly will (as I do) I will make (right here) three tents,” huts or booths. These were hasty words of agitation, such as fools speak in haste, Proverbs 20:20. a) “One for thee,” (soi miart) “One for you,” the Son of man, to stay in for privacy; But this carnal offer, hastily made, was not to meet a camp-out need. b) “And one for Moses,” (kai Mousei main) “And one for Moses,” the law-giver, for a temporary staying place, for privacy. c) “And one for Elias.” (kai Elia main) “And one for Elias,” the prophet, for a retreat, for privacy. See Luke 24:44-45. WISHES, BAD AND GOOD I asked a student what three things he most wished. He said, “Give me books, health, and quiet, and I care for nothing more.” I asked a pauper; and he faintly said, “Bread, bread, bread!” I asked a drunkard; and he called out loudly for strong drink. I asked the multitude around me; and they lifted up a confused cry, in which I heard the words, “Wealth, fame, and pleasure!” I asked a poor man, who had long borne the character of an experienced Christian. He replied that all his wishes might be met in Christ. He spoke seriously; and I asked him to explain. He said, “I greatly desire three things; first, That I be found in Christ; secondly, that I may be like Christ; thirdly, that I may be with Christ.”

Matthew 17:5

1. “While he yet spake,” (eti autou lalountos) “While he was still speaking,” impulsively babbling away, hasty in his words, not realizing the implications of what he was proposing, Mark 9:6; Matthew 20:20-23; Acts 4:11-12.
2. “Behold, a bright cloud overshadowed them:” (idou nephele photeine epeskiasen autous) “Behold a bright cloud overshadowed them,” covered or enshrouded the six of them, Mark 9:7. Much like the cloud of glory that covered the tabernacle of Israel when it had been finished, Exodus 13:21; Exodus 40:34-38, indicating Divine sanction and leadership; See also Acts 1:9; Revelation 1:7.
3. “And behold a voice out of the cloud, which said,” (kai idou phone ekles nepheles legousa) “And behold a voice originating out of the cloud said,” Mark 9:7; It was not the voice of Moses, Elijah, or Jesus Himself, but the voice of the God of the a) Law of Moses, b) the prophets, and c) of Jesus Christ who had come from heaven to do the will of His Father, 2 Corinthians 8:9.
4. “This is my beloved Son,” (houtos estin ho huios mou ho agapetos) “This one is my beloved Son,” Mark 9:7, as He had also affirmed, Matthew 3:17.
5. “In whom I am well pleased;” (en ho eudokesa) “In whom I was and am well pleased,” much as the same voice had come forth at the baptism of Jesus, Mark 1:11; John 5:36-37.
6. “Hear ye him.” (akouete autou) “You all give heed or attention to Him,” regarding His coming passion, not to Moses or Elias as your guide, hereafter, John 14:6; Acts 4:12; Luke 9:35; John 12:28-30.

Matthew 17:6

1. “And when the disciples heard it,” (kai akousantes hoi mathetai) “And the disciples upon hearing this disclosure from God,” concerning Jesus Christ, with whom Peter had been in conflict, denied that He must die at Jerusalem, Matthew 16:21-23.
2. “They fell on their face,” (epesan ep! prosopon auton) “Fell upon their faces,” prone upon the ground, indicating that Divine voices terrify carnally minded people, especially when they reinforce deep moving thoughts within the conscience of men. There was also an holy reverence expressed in their prone posture.
3. “And were sore afraid.” (kai ephobethesan aphodra) “And they feared exceedingly,” Mark 9:6. Ecclesiastes 12:13-14.

Matthew 17:7

1. “And Jesus came and touched them, and said,” (kai proseltheb ho lesous kai hapsamenos auton eipen) “And Jesus approached them (as they lay prone upon the ground) and said,” as He gave, each a reassuring touch and command, imparting strength, renewing them as He did Daniel, Daniel 8:18; as He also laid His hand upon Joh, Revelation 1:17.
2. “Arise, and be not afraid.” (egerthete kai me probeisthe) “You all rise (get up) and do not be afraid,” or in a state of fear. For God has not given His heeding or obedient children a spirit or disposition of fear, Romans 8:15; Hebrews 2:15; Mature love “casts out” or liberates a child of God from fear, 1 John 4:18; John 8:32; John 8:36.

Matthew 17:8

1. “And when they had lifted up their eyes,” (eparantes de tous ophthalmous auton) “Then lifting up their eyes,” when the shekinah light of Divine presence, the voice of God, and Moses and Elijah had gone from their presence, had all vanished, leaving a solemn stillness, Mark 9:8.
2. “They saw no man,” (oudena eidon) “They saw no one,” no person; Moses was no longer present; Elijah was no longer there; The shekinah light of dazzling brilliance and the voice of God had all gone; No guest person was longer on that solitude mountain before the inner-circle trio of Peter, James and Joh, Luke 9:36.
3. “Save Jesus only.” (el me lesoun monon) “Except Jesus only,” for Moses and Elijah had been taken up or gone away, Mark 9:8. Of Jesus only Joh the Baptist had said, “He must increase, but I must decrease,” John 3:30; For Christ is “all” and “all” to meet all of one’s needs, Colossians 3:11; 2 Corinthians 4:5; 2 Corinthians 12:9. Men are to hear or give heed to Him, now and hereafter, as their lawgiver and guide, Acts 4:12. “All hail the power of Jesus name, Let Angels prostrate fall Bring forth the royal diadem, And crown Him Lord of all!”

Matthew 17:9

1. “And as they came down from the mountain,” (kai katabainonton auton ek tou orous) “And as they were coming down out of or descending from the height of the mountain,” where the transfiguration had occurred, Matthew 17:1; Mark 9:2; Mark 9:9.
2. “Jesus charged them, saying,” (eneteilato autois ho lesous legon) “Jesus explained to them in an extended dialogue, saying,” Mark 9:9; He gave to the three, Peter, James, and Joh a strong injection.
3. “Tell the vision to no man,” (medeni eipete horama) “You all tell the vision (what you have seen and heard) to no one,” as in Matthew 16:20; Mark 9:9; It was to give strength and assurance to you three, not for a publicity or public relations or promotional purpose, and they kept it to themselves, Mark 9:10; Luke 9:36.
4. “Until the Son of man be risen again from the dead.” (heos ou ho huios tou anthropou ek nekron egethe) “Until the Son of man be raised out of and from among the dead,” from the grave, Matthew 20:19; Matthew 26:61; Matthew 27:63; Mark 8:31.

Matthew 17:10

1. “And his disciples asked him, saying,” (kai eperotesan auton hoi mathetai legontes) “The three disciples questioned him, inquiring,” of Him, not certain themselves of what was the implication of Elijah’s transfiguration appearance, Mark 9:11.
2. “Why then say the scribes,” (ti oun hoi grammateis legousin) “Why then do the scribes say or assert,” in their interpretation of the work of Elijah the prophet, Malachi 4:5.
3. “That Elias must first come?” (hoti Elian dei elthein proton) “That Elias must first come to be,” come to the forefront. If this was his coming why shouldn’t we tell them about it?

Matthew 17:11

1. “And Jesus answered and said unto them,” (ho de apokritheis eipen) “ Then he answering responded," to their inquiry.
2. “Elias truly shall first come,” (Elias men erchetai) “Elias certainly is coming,” or surely comes, as prophesied, Malachi 4:5; Matthew 11:10; Matthew 11:14.
3. “And restore all things.” (kai apokatastesei panta) “And he will restore all things,” or set all things in order, clear the road or highway for the coming of the Messiah. And he claimed to be that “way clearer” for Jesus, Matthew 3:13; John 1:19-34.

Matthew 17:12

1. “But I say unto you,” (lego de humin) “Yet I tell you all,” I verify to you.
2. “That Elias is come already,” (hoi Elias ede elthen) “That Elias has already come,” come already, as my forerunner, Mark 9:13; in the spirit and power of Elias, sent of God, Luke 1:13-17.
3. “And they, knew him not,” (kai ouk epegnosan auton) “And they did not recognize him,” who he was, though he told them, Matthew 3:1-3; John 1:6; John 1:30-34.
4. “But have done unto him whatsoever they listed.” (all’ epoiesan en auton hosa ethelesan) “But they did to or toward him whatever they strongly desired to do;” Jesus specifically spoke of Joh the Baptist, who had come before Him, in what the angel Gabriel called the “Spirit of Elias,” Luke 1:17.
5. “Likewise shall also the Son of man suffer of them.” (houtos kai ho huios tou anthropou mellei paschein hup’ auton) “Thus (in a similar way) the Son of man is about to suffer by them,” by those of Israel, His own people, who had rejected both Joh the Baptist and Himself, Mark 9:13; John 1:11-12.

Matthew 17:13

1. “Then the disciples understood,” (tote sunekan hoi mathetai) “At that saying the disciples understood,” or comprehended correctly, as He meant them to do.
2. “That he spake unto them of Joh the Baptist.” (hoti heri loannou tou bapiestou eipen autois) “Then he spoke to them concerning Joh the Baptist,” His forerunner, or His prophetic Herald, Isaiah 40:3. They therefore were to reject, the erroneous idea of the scribes that Elias was to come back to the earth personally and do a work of preparation before the Redeemer could come, Matthew 17:10; Mark 9:11; Mark 9:13; The angel of the Lord had already descriptively identified Joh the Baptist as that one who was to come, not as Elias resurrected and reincarnated, but Joh the Baptist in his own person, who would have the same kind of spirit of power that Elijah once had before Israel, Luke 1:13-17.

Matthew 17:14

AND THE MIGHTY CHRIST V. 14-21

1. “And when they were come to the multitude,” (kai elthonton pros ton ochlon) “And as they were approaching the crowd,” at the toot of the mountain. This was on the day following the transfiguration.
2. “There came to him a certain man,” (proselthen auto anthropos) “There approached him a man,” a certain man with a certain anxiety and a certain need that only Jesus could meet, Mark 9:14.
3. “Kneeling down to him, and saying,” (gonuproton auton) “Who fell on his knees toward or facing him,” for mercy, pity, and help, begging a favor of Him, Luke 9:38.

Matthew 17:15

1. “Lord, have mercy on my son:” (kai legon kurie eleeson mou ton huion) “And saying to him repeatedly, Lord have pity on my son:” Luke 9:38 describes him as an “only child.”
2. “Because he is a lunatick, and sore vexed:” (hoti seleniazetai kai kakos). “Because he is moonstruck and he is ill,” or suffers grievously, with recurring seizures of epilepsy, thought in those times to be caused or aggravated by seasons and changes of the moon. Mark 9:17 describes him as possessed with a “dumb spirit.”
3. “For oft-times he falleth into the fire,” (echei pollakis gar piptei eis to pur) “Because he has often fallen, and falls, into the fire,” when he has these “dumb spirit” seizures that cause him to lose self-control or coordination of his body muscles; He also foamed at the mouth and gritted or ground his teeth in pain, Mark 9:18.
4. “And oft into the water.” (kai pollakis eis to hudor) “And he frequently falls into the water,” when taken by one of the seizures, when the evil spirit seized, tore, and bruised him, causing bodily hurt and harm repeatedly, leaving scar tissue over his body and anxiety in the heart of the father, Luke 9:39; Luke 9:42.

Matthew 17:16

1. “And I brought him to thy disciples,” (kai proseneka auton tois mathetais sou) “And I brought him to your disciples,” the nine who were left behind while Jesus, Peter, James, and Joh were upon the mount of transfiguration. He had heard of their labors and healing ministry from others that led him to them for help, Luke 9:1; Luke 9:40.
2. “And they could not cure him.” (kai ouk edunethesan auton therapeusai) “And they were unable to heal or cure him,” though they had once been given such power and sent forth, Mark 6:7; Mark 9:18. The nine disciples of Galilee were baffled because they had not been able to cast out the dumb or evil, destructive spirit.

Matthew 17:17

1. “Then Jesus answered and said,” (apokritheis de ho lesous eipen) “Then Jesus responding said,” to the complaint of both the father of the lunatick and the nine frustrated disciples, Luke 9:38; Luke 9:40.
2. “0 faithless and perverse generation,” (ho genea apistos kai, diestrammene) “0 thou unbelieving and perverted generation” Mark 9:19, or distorted and turned away generation, of an unbelieving world order, of which some were careless, others hostile, and some of His church were half-believing disciples of uncertainty, as the demon spirit held triumph over an only child of a grieving father.
3. “How long shall I be with you?” (heos pote meth’ humon esomai) “Until when (or for how long) shall I be with you all?” before you learn faith or real trust, Luke 9:41. The tone of our Lord’s words is that of impatience and disappointment, as one not weary “of” but weary “in” well doing.
4. “How long shall I suffer you?” (heos pote aneksomai humon) “Until what moment of time shall I endure or tolerate you all” without judgment, Luke 9:41. The reproachful words seem to be in an undertone, then the following was spoken aloud to the crowd.
5. “Bring him hither to me.” (pherete moi auton hode) “Just bring him here gently to me,” to the source of sufficiency, Matthew 14:18; John 15:5; Philippians 4:13. All the spiritually crippled and deranged need to be brought to Him still.

Matthew 17:18

1. “And Jesus rebuked the devil;” (kai epetimesen auto to daimonion) “And Jesus rebuked the demon,” the one obsessing the lunatick son, causing him repeatedly to fall into the fire, and into the water, Matthew 17:15; Mark 9:25.

2. “And he departed out of him:” (ekselthen ap’ autou) “And it (the demon) came out of and away from control over him,” at the bidding of Jesus, Mark 9:26.

3. “And the child was cured from that very hour.” (kai etherapeuthe ho pals apo tes horas ekeines) “And the small boy was healed, cured, made well or set free from demon obsession, from that very hour,” was liberated, set free, healed of the power that had destroyed him, Mark 9:27; Luke 9:4.

Matthew 17:19

1. “ Then came the disciples to Jesus," (tote proselthontes hol mathetai to lesou) “Then, at that point and resulting from that miracle, the disciples approached Jesus,”

2. “Apart, and said” (kai’ idian eipon) “Apart from the multitude (privately) and said,” or inquired of Jesus, in bewilderment, when they had come into His residence Mark 9:28.

3. “Why could not we cast him out?” (dia ti hemeis ouk edumethemen ekbalein auto) “For what reason were we not able to expel, cast, or drive out that demon?” They had evidently succeeded with others previously, and were surprised at this recent failure, John 7:17.

Matthew 17:20

1. “And Jesus said unto them, because of your unbelief” (ho de legei autois dia ten holigopistain humon) “Then he chided them, explaining, because of your little faith,” little in power.
2. “For verily I say unto you,” (amen gar lego humin) “Because I tell you truly,” for certain, to emphasize a weighty matter.
3. “If ye have faith as a grain of mustard seed,” (ean echete pistin hos kokkon sinapeos) “if you all have, hold, or possess faith as (in the manner of) a grain of mustard,” only a minimal amount or size of faith. To indicate the power of faith, not to insinuate that the disciples did not even have a minimal amount.
4. “Ye shall say to this mountain,” (ereite to orei touto) “You all will say to this mountain,” or mountain-like problem of demon obsession, that they had failed to resolve, Matthew 17:16.
5. “Remove hence to yonder place; and it shall remove;” (metaba enthen ekei) “You remove (be gone) from here, out and away to so me other indefinite place,” Mark 11:22-24.
6. “And nothing shall be impossible unto you.” (kai metabesetai kai ouden adunatesei humin) “And it will be removed (be gone) and not one thing will be impossible to you” if it be morally right, for you all to do, of all mountainous tasks, Through the miraculous gifts and dynamic powers I entrust to you all Through faith. They were to do greater in number than He had done John 14:12-14.

Matthew 17:21

1. “Howbeit this kind goeth not out,” (omitted in older manuscripts), but found in Mark’s account of the event, Mark 9:29. The “this kind” appears to mean kind of demon or unclean spirit, indicating that there are numerous kinds of which Mary Magdalene had seven, Mark 16:9.
2. “But by prayer and fasting.” (omitted in older manuscripts) cojoined in devout petitionary appeal for Divine intervention in human crisis, as also was driven out of obsessed persons only Through Divine miraculous gifts performed only by those apostles who had fervently fasted and prayed. Fasting has no spiritual efficacy in itself, but is an aid to intense and prolonged prayer.

Matthew 17:22

AGAIN JESUS HIS DEATH V. 22, 23

1. “And while they-abode In Galilee,” (sustrephonenon de auton en te Galilaia) “Then as they were strolling around in Galilee,” leisurely communing together. They stayed for a while, spent some time there with no fixed residence, Mark 9:30.
2. “Jesus said unto them,” (elpen autois ho lesous) “Jesus confided to them, “further regarding His coming passion and testings they would soon face, as He had done, Matthew 16:21; Matthew 17:12.
3. “The Son of man shall be betrayed into the hands of men:” (mellei ho huios tou anthropou paradidosthai eis cheiras anthropon) “The Son of man is about to be delivered up (given over conspiratorially) into the hands of men.” Mark 9:31; Lu 9-44.

Matthew 17:23

1. “And they shall kill him,” (kai apoktenousin auton) “And they will kill him,” slay Him, or cut Him down, that is, take His life, Mark 9:31, When delivered by Judas Iscariot, the traitor.
2. “And the third day he shall be raised again.” (kai te trite hemera egerthesetai) “And on the third day he will be raised up,” from His slain and buried state, condition, and place, Mark 9:31; As previously recounted also Mark 8:31.
3. “And they were exceeding sorry.” (kai eleupethesan ‘sphodra), “And they were exceedingly grieved,” or distressed as they strolled in Galilee that day, Matthew 17; Matthew 22. They later remembered His words spoken that day in Galilee, nearing the end of His ministry, Luke 24:6-8; Luke 24:44-45. They now understood, a thing they did not do on the former occasion, Luke 9:45. A TRAITOR’S REWARD Benedict Arnold once asked a loyal captain what the Americans would do with him, if they caught him. He replied, “I believe they would first cut off your lame leg, which was wounded in the cause of freedom and virtue at Quebec, and bury it with the honors of war, and afterwards hang the remainder of your body on a gibbet.”

Matthew 17:24

TRIBUTE MONEY FROM THE MOUTH OF A FISH V. 24-27

1. “And when they were come to Capernaum,” (elthonton de auton eis Kapharnaoun) “Then when they came to Capernaum,” where the Lord had made His residence in Galilee, during His ministry, for near two years. From the mount of transfiguration they came down to “money demands” on them. It was an Ecclesiastical, not a civil tax.
2. “They that received tribute money came to Peter, and said,” (proselthon hoi ta aldrachma lambanontes to Petro kai eipan) ‘‘Those who received the (tribute-drachma) for Caesar, repeatedly, came to Peter and quizzed,” and inquired of him, on the sly, regarding the Jewish half-shekel to be contributed annually by each Jew over 20 years of age, first for the tabernacle, later for the temple, Exodus 30:11-16; Exodus 38:26.
3. “Doth riot your master pay tribute?” (ho didaskalos humon ou telei didrachma) “Does not your teacher pay tribute money (for the temple)?” or “your teacher pays the (drachma) tribute to the temple, doesn’t he?” It appears that the tribute agents were charging that it was over-due; Though it was voluntary, yet it was expected of them to pay it, from ancient times, 2 Chronicles 24:6; 2 Chronicles 24:9.

Matthew 17:25

1. “He saith, Yes.” (legei vai) “He (Peter) said, certainly.” He certainly does, to be sure He does, to remove even the slightest suspicion to the contrary.
2. “And when he was come to the house,” (kai elthonte eis oikian) “And when he had come into and was in the house or residence,” where He stayed perhaps in Peter’s house.
3. “Jesus prevented him, saying,” (proephthasen auton ho lesous legon) “Jesus preceded him (actually got ahead of him) spoke first, in knowing his thoughts, saying,” to Peter, anticipating Peter’s thoughts.
4. “What thinkest thou Simon?” (ti soi dokei Simon) “What are you thinking (about) Simon?” or what is on your mind, Simon? Using his family name for intimacy. Let me ask you this - for the benefit of the record, not that He himself did not know.
5. “Of whom do the kings of the earth take custom or tribute?” (hoi basileis tes ges apo tinon lambanousin tele e kenson) “From whom do the kings (rulers) of the earth take or receive civil toll or poll-tax?” or customs on imports and exports of goods?
6. “Of their own children, or of strangers?” (apo ton huion auton e apo ton allotrion) “From their children (their heirs in particular) or from the strangers?” those outside their families? those who are their subjects, whom they rule outside their families?

Matthew 17:26

1. “Peter saith unto him, Of strangers.” (eipontos de apo ton allotrion) “Then he (Peter) said, from the strangers,” from those who were not heirs of their throne, but subjects of their province.
2. “Jesus saith unto him,” (ephe auto ho lesous) “Jesus replied to him,” to Peter, with the explanation that kings do not tax their own children.
3. “Then are the children free.” (ara ge eleutheroi eisin hoi huioi) “Then the heirs are- free,” or exempt you see? Not obligated to pay temple toll, poll-tax, etc., Matthew 17:25. And you all are ready heirs of the king, joint-heirs with Him, Romans 8:16-17; Revelation 5:9-10. Neither Jesus nor His disciples were really morally or ethically obligated to pay temple taxes, since the work and worship of the temple had been fulfilled, and were soon to pass away, Luke 16:16; Matthew 24:1-3; 2 Corinthians 3:7-11; 2 Corinthians 2:14-17.

Matthew 17:27

1. “Notwithstanding, lest we should offend them,” (hina de skandalisomen autous) “However, in order that we may (not) offend them,” the temple tribute collectors, the religious political shake-down artists, of the temple serving kind, especially the scribes, priests, and Sanhedrin council elders. To avoid offence to the religiously ignorant temple servers,
2. “Go thou to the sea, and cast an hook,” (proeutheis eis thalassan bale agakistron) “Upon going to the sea (of Galilee nearby) cast (out) a hook;” Remember Capernaum, where they were at that time, was on the Sea of Galilee, Matthew 17:24.
3. “And take up the fish that first cometh up;” (kai ton anabanta proton ichuthun aron) “And take the first fish that comes up,” that you hook or snag and land. This was done lest they should offend, not by disregarding, but seeming to disregard a religious duty.
4. “And when thou hast opened his mouth,” (kai anoiksas to stoma autou heureseis statera) “And upon opening its mouth you will find a stater-coin,” a piece of Gk. money, a silver coin equal to two “didrachma” of half a shekel’s value, the exact Amount required to pay the annual temple tribute for both Himself and Peter. In both secular and religious matters our Lord sought to avoid being misunderstood, Mark 12:13-17; 1 Corinthians 10:31-32.
5. “That take, and give unto them for me and thee.” (ekeinon labon dos autois anti emou kai soul “Take that coin money and give it to them on behalf of, or for, both you and me,” against the claim they, the temple men, made against both you and me, Matthew 17:24. Jesus was actually free born from the claim for He was greater than the temple, the one whom its worship witnessed, 2 Corinthians 8:9.