CHAPTER 17
After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. Matthew 17:1
The expression “after six days” may be the Jewish equivalent of saying “about a week later.” 1 In fact, Luke says in 9:28, that it was about eight days later. So, we realize that this time frame is not meant to be precise. There may be a spiritual connection here with the picture of Moses receiving God’s law after six days of preparation (Exo. 24:16).2
As we see in other places (26:37; Lk. 8:51), the three men, Peter, James and John, who were prior business partners (Lk. 5:10), made up the close inner circle of the Lord’s disciples. These three now will have the wonderful privilege of seeing the glorified Christ.
The high mountain is something that has been long discussed by commentators. Traditionally, Mount Tabor near Nazareth was felt to be the location of the Transfiguration. Now most scholars have moved away from this tradition. We have mentioned in our other works how false traditions can easily start in Israel. During the four years that my wife and I lived in the Galilee we saw two brand new pilgrimage sites designated. There was little or no biblical basis for their choice, but no doubt millions of pilgrims will flock to them in the coming years. Mount Tabor was very close to Nazareth, so, when early pilgrims wanted to see the Mount of Transfiguration, it was easy to point them to nearby Mount Tabor. Unfortunately, Tabor was not a high mountain, being only 1886 feet (575 m.). It was also occupied in Jesus’ day with a fortress on its top.3 Privacy would have been in short supply there.
Some commentators have suggested that the high mountain might have been Mount Meron (3,963 ft. or 1,208 m). While it was the highest mountain within the borders of Israel, it could not compare to nearby Mount Hermon at 9,232 ft. (2,814 m.). Mount Hermon is a towering snow-capped peak between Israel and Syria and on which the Israelis have now built a popular ski resort. We know from the previous chapter that Jesus and his disciples were at the foot of the mountain when they visited Caesarea Philippi. They probably took a few leisurely days of rest and prayer (Lk. 9:29) and then Jesus settled down with them on one of Hermon’s higher elevations. We remind ourselves again that this was a time of intense teaching with Jesus and his disciples.
“There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light” (17:2). When Jesus came into the world it was necessary for him to empty himself of his heavenly glory (Jn. 17:5; Phil. 2:7). Guzik mentions that it was an ongoing miracle that Jesus could restrain himself from displaying his glory up to this point.4 All of a sudden, his pre-incarnate glory began to shine through. Suddenly his face looked bright as the noonday sun and even his clothes became brilliantly white. Meyer says, “The shekinah of his heart was for the most part hidden, but here it burst through the frail veil of flesh, John 1:14.” 5
The Greek word for transfigured is metemorphōthē, and it is the word from which we get our English word metamorphoses.6 We might think here of the lowly caterpillar turning into a beautiful butterfly. No doubt the three disciples gazed at the Lord in a sort of stupefied wonder.7
“Just then there appeared before them Moses and Elijah, talking with Jesus” (17:3). Before the disciples could take in the glorious manifestation of Jesus, another wonder happened before their eyes. Moses and Elijah, who had both lived hundreds of years before, were suddenly present with Jesus. Guzik says that these two Old Testament persons probably represented the law (Moses) and the Prophets (Elijah). This was like the sum total of the Old Testament revelation coming down to meet with Jesus. The two might also have represented those who were caught up to God (Moses in Jude 1:9 and Elijah in 2 Kings 2:11).8 This picture surely gives new meaning to Colossians 3:4, which says, “When Christ, who is your life, appears, then you also will appear with him in glory.”
Both Moses and Elijah had conversed with God on high mountains (Exo. 31:18; 1 Ki. 19:9-18). On one occasion, Moses’ face had shone with the glory of God (Exo. 34:29-30). Like the moon radiates the sun, Moses radiated the glory of the Father. However, that was a fading glory (2 Cor. 3:7), while the glory of Jesus here radiated from within him and was permanent. We have to go to Luke 9:31 to know about the conversation between Moses, Elijah and the Lord. It says, “They spoke about his departure, which he was about to bring to fulfillment at Jerusalem.” The disciples were no doubt listening in and hearing the truth that before Jesus could truly come into his glory there had to be awful suffering in Jerusalem. Wiersbe says, “…The disciples had to learn that suffering and glory go together…” 9
“Peter said to Jesus, ‘Lord, it is good for us to be here. If you wish, I will put up three shelters— one for you, one for Moses and one for Elijah” (17:4). Once again, Peter was talking when he should have been listening. Luke tells us that the men were half asleep and no doubt groggy with the glory of God (cf. Dan. 8:18; 10:9). He tells us that it was as the men were leaving that Peter came up with his idea (Lk. 9:33). It appears that he was trying to detain the men and thus prolong the magnificent experience. Calvin says of him, that he “…was carried away by frenzy, and spoke like a man who had lost his senses.” 10
The idea of Peter did not make a lot of sense. He was possibly thinking of the glory of the Tabernacle celebration, when the Israelites built their sukkot and sought to dwell with God. In his suggestion he mistakenly placed Jesus on the same level with Moses and Elijah. 11 There is one thing we can say about Peter though. He never forgot this experience and spoke of it as an old man in his epistle (cf. 2 Pet. 1:16). Of course, John never forgot it either and spoke of it in his gospel near the end of the century (Jn. 1:14).
The problem Peter had was not much unlike the problem that some Christians have today. Some have wanted to stay on the mountain and bathe in the glory of a great revelation, while God seems to want us to go down the mountain and minister to the hurting people. God has the “glory” for us but he also has the “gory” for us. That awaits us as we minister in the valley of the shadow of death.
“While he was still speaking, a bright cloud covered them, and a voice from the cloud said, ‘This is my Son, whom I love; with him I am well pleased. Listen to him!’” (17:5). Throughout Bible history the cloud was a symbol of divine presence (Exo. 14:19-20; 24:15-17; 34:5; 40:34-38; 1 Ki. 8:10-11; Ezek. 1:4; 10:4). The cloud was called the Shechina or the glory of God.12
More awesome than the cloud itself, was the actual voice of God from the midst of the cloud. What God said was of utmost importance to the disciples and to all Israel: “This is my Son, whom I love; with him I am well pleased. Listen to him!” What astounding information for Israel, that the One God has a Son that he loves (cf. Psa. 2:7; Isa. 42:1).
Israel’s leaders were not pleased with him but God was well-pleased with Jesus. The command, “Listen to him,” was certainly reminiscent of God’s promise and prophecy in Deuteronomy 18:15: “The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him” (cf. Acts 3:22). Here, as in 3:17, God the Father gives full approval to his Son. As in Hebrews 1:1-2: “In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.”
We are reminded that when the Greek akouete (listen) is used, the Bible is saying that we must not only hear but we must obey that which the Lord commands.13 In the modern church we were taught to take Jesus as our Savior. This instruction is only half right. We must also take Jesus as our Lord and Master, that we might do all that he instructs. Quite simply, Jesus wants the steering wheel of our lives.
“When the disciples heard this, they fell facedown to the ground, terrified. But Jesus came and touched them. ‘Get up,’ he said. ‘Don’t be afraid.’ When they looked up, they saw no one except Jesus” (17:6-8). Throughout the ages the voice of God has terrified all who have heard it. It was commonly felt by those in the Old Testament that if they saw God they would die (cf. Exod. 33:20-23; Jdgs. 6:22-23; 13:22; cf. Jn. 1:18; 6:46; Col. 1:15; 1 Tim. 6:16; 1 Jn. 4:12).14 We can thus understand how the voice of God would bring them terror.
Jesus was so tender with them, touching them and telling them not to be afraid. When they looked up they saw Jesus only. The awesome glory had departed from him and he was simply a human being once again. Meyer says, “This was the great climax of our Lord’s earthly life, when he definitely turned away from the glory that was set before him, to endure the Cross for our redemption.” 15
Certainly, “Jesus only” is sufficient for us in our life of faith. However, the expression “Jesus only” has become one of the scriptural foundations of the Oneness Pentecostal group. These folks deny the Trinity and insist that baptism be done only in Jesus’ name.
“As they were coming down the mountain, Jesus instructed them, ‘Don’t tell anyone what you have seen, until the Son of Man has been raised from the dead’” (17:9). Only after the resurrection would the disciples be able to understand the Transfiguration. To mention it might well stir up the political messianism that had dogged Jesus’ ministry.16 Then, there was the matter of the nine other disciples who were left out of this wonderful experience. To speak of it would likely cause the jealousies already present to flare up.17 Probably Jesus took only the three with him because three witnesses were often required to verify the truth of a thing (Deut.17:6; Heb. 10:28).18
“The disciples asked him, ‘Why then do the teachers of the law say that Elijah must come first?’” (17:10). The glorious appearance of Elijah had raised some questions for the disciples. They probably did not remember Jesus teaching on this in 11:14. They probably did remember the teaching of Malachi 4:5-6, that Elijah would come before the end.
“Jesus replied, ‘To be sure, Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands” (17:11-12). Jesus said if the people could have accepted John, he was the Elijah to come. Of course, the people were not willing to accept John or his message. They allowed Herod to arrest and then murder him. John did not see himself as the Elijah but he was (Jn. 1:20-25). Because Israel did not accept him, Elijah would still appear again in the last days (Mal. 4:5-6; Rev. 11). John the Baptist in his suffering was a type of the rejection and suffering that Jesus would soon encounter at the hands of the Jews.
“Then the disciples understood that he was talking to them about John the Baptist” (17:13). Spiritual understanding sometimes comes painfully slow. The disciples were having their troubles with Jesus’ deep teaching during this special period.
HEALING THE DEMON POSSESSED BOY
When they came to the crowd, a man approached Jesus and knelt before him. “Lord, have mercy on my son,” he said. “He has seizures and is suffering greatly. He often falls into the fire or into the water.” Matthew 17:14-15
In order to get the full setting of this situation we need to refer to Mark 9:14-16. Apparently, quite a crowd of people had gathered around the disciples and the scribes were arguing with them. When the crowd saw Jesus coming they were amazed and ran to him. When Jesus asked them what they were discussing, the man spoke up and told Jesus about the needs of his son.
The boy had seizures and much suffering. He often fell into the fire or water. Mark in 9:18 reports that he foamed and his mouth, ground his teeth and became rigid. In Mark 9:25 we learn that he was also deaf and mute. We almost have to go to Mark 9:20-24, to fill the other blanks in Matthew’s account. The boy fell before Jesus rolling about and foaming at the mouth. Mark gives us this important conversation: The man asked “…if you can do anything, take pity on us and help us.” Jesus replied in amazement, “If you can?” “Everything is possible for one who believes.” The father then replied, “I do believe; help me overcome my unbelief!” Apparently, this boy was the father’s only child (Lk. 9:38).
Unbelief was not a new problem for Israel. Even in the early days of the Exodus there was unbelief. In Deuteronomy 32:20 the Lord said, “I will hide my face from them…and see what their end will be; for they are a perverse generation, children who are unfaithful.” Of course, we cannot deny that the chosen disciples were having a few problems themselves with unbelief. Jesus will point this out later. We can thank God that he gives us faith (Eph. 2:8) and he also increases our faith (Lk. 17:5).
The condition of this boy reminds me about the story a fellow worker told me many years ago. This man had been burned severely when he was a child. However, it was not an accident. He had a very clear memory of being pushed into a campfire by some unseen being. Fortunately, he had made a full recovery and was serving the Lord at the time. We see that this young man had been the recipient of such evil tricks. The devils had even tried to drown him. We get a clear understanding here of the devil’s plans for the human race. While God has a wonderful plan for our lives, the devil has a terrible plan for us. His plan is to destroy us completely.
The Greek word for the boy’s seizures is selēniazetai, meaning Epileptic or moon struck. 19 Pett points out that the boy’s situation appeared to be a mixture of disease and demon possession. We have no way of knowing how many of our physical afflictions today are partly the cause of unseen spiritual forces.
“I brought him to your disciples, but they could not heal him” (17:16). In 10:8, they were given the power to cast out demons, and they had been successful to some degree (Lk. 10:17). Now they had failed. In this section of scripture we note a recurring theme of the disciples’ failure (14:16-21, 26-27, 28 -31; 15:16, 23, 33, 16:5, 22:17:4, 10-11).20 Osborne gives us a hint about their letdown saying, “…the power to heal is God’s not ours. We must appropriate it by faith.” 21
“‘You unbelieving and perverse generation,’ Jesus replied, ‘how long shall I stay with you? How long shall I put up with you? Bring the boy here to me’” (17:17). Coffman comments: “This blanket indictment of all present, including the Twelve, especially the nine who had failed, gives an insight into the frustration which threatened the Master’s heaven-born mission to men…Instead of growing in faith, the apostles were obviously weakening under the withering climate induced by Pharisaical opposition to the Master and the waning of his popularity that resulted from the campaign of his foes in Jerusalem.” 22
“Jesus rebuked the demon, and it came out of the boy, and he was healed at that moment. (17:18). From Mark’s account we realize that the devil put on a little show as the boy was being healed. The demon cried out and convulsed the lad. After it came out, the boy was like a corpse and everyone thought he was dead, but Jesus lifted him up (Mk. 9:26). Luke tells us that everyone was astonished at the majesty of God (Lk. 9:43).
“Then the disciples came to Jesus in private and asked, ‘Why couldn’t we drive it out?’” (17:19). We can imagine that the disciples were greatly relieved that Jesus came on the scene of their embarrassing failure. Jesus never had any failures and the same is true of him today. Still, they were perplexed about why they could not cast the demon out. Jesus had been away only a short time but the nine disciples had allowed their spiritual disciplines to sag in his absence. Spiritual gifts are not automatic.23
“He replied, ‘Because you have so little faith. Truly I tell you, if you have faith as small as a mustard seed, you can say to this mountain, “Move from here to there,” and it will move. Nothing will be impossible for you’” (17:20). We should understand that faith is not some carte blanche supernatural power given to us.24 Pett comments: “The disciples learn that their failure was due to the lack of quality in their faith. What was needed was the kind of faith that can only be built up by depth in prayer (Mk. 9:29). It was their failure to spend their time in continuing prayer that was at the root of their unbelief (Matt. 14:16-27; 14:31; 15:5, 8).” 25
Randy Clark is a popular Christian healer today. Through his mass services he has seen tens of thousands brought to healing and/or salvation. He seems to have a special insight about healing that would have helped the disciples at this point and will help us today. He says, “Healing and miracles are the byproducts or fruits of those who enjoy intimate fellowship with God and are committed to doing his works.” 26
Once again Jesus’ mentions the mustard seed, one of his favorite illustrations. He says that if we have such a miniscule amount of faith we can move mountains. This expression was likely a proverbial one for overcoming difficulties. (cf. 1 Cor. 13:2).27 Keener agrees, saying: “‘Removing mountains’ was a Jewish figure of speech for that which was incomparably difficult…” 28 God never goes around moving literal mountains, since it would create an ecological disaster of massive proportions. If we have just a little faith in our great God we can do other things that may have a proportionate significance to actually moving a mountain.
Some translations such as the King James Version and the New American Standard show verse 21 to read: “But this kind does not go out except by prayer and fasting” (Matt. 17:21 NAS). Most other modern translations do not list this verse. Utley notes that the verse is not found in major Greek texts. He thinks it may have been incorporated into the text by copyists from the parallel information of Mark 9:29.29
JESUS ONCE MORE PREDICTS HIS DEATH AND RESURRECTION
When they came together in Galilee, he said to them, “The Son of Man is going to be delivered into the hands of men.” Matthew 17:22
This is the second time that Jesus predicts his passion (cf. 16:21). He is likely here in the vicinity of his home at Capernaum. It will be his last visit to the city. Jesus speaks so clearly about his death. It is incomprehensible to us that the disciples could not get it. Their heads are still stuffed full of the leaven of the Pharisees, which pictures Jesus only as a political Messiah. In fact, a little later we will find them arguing among themselves about who will be the greatest in this political kingdom. They would still be arguing even at the Last Supper of the Lord.
“‘They will kill him, and on the third day he will be raised to life.’ And the disciples were filled with grief” (17:23). It is amazing that they could be grieved about Jesus’ speech and still not understand it at all. This will be particularly evident after the Resurrection. All the disciples will run around befuddled while some women will get to see Jesus first. They will have a very difficult time convincing the disciples about it. Through the centuries unbelievers have claimed that the disciples faked the Resurrection. This is such a totally ridiculous charge. When we read all accounts of it in the gospels we realize that the disciples, more than all others, did not believe in the Resurrection.
PAYING TAXES
After Jesus and his disciples arrived in Capernaum, the collectors of the two-drachma temple tax came to Peter and asked, “Doesn’t your teacher pay the temple tax?” Matthew 17:24
Perhaps the disciples were passing by the toll booth that was located near Capernaum when this subject was brought up. Matthew, who was a former tax collector there no doubt had a special interest in the subject of taxing.
The tax spoken of here was the two-drachma temple tax. The temple was an expensive thing to keep going. Each day morning and evening sacrifices had to be offered, with accompanying offerings of wine, flour and oil. The expensive incense had to be bought and prepared each day as well. There were costly hangings, robes for priests, and many other expensive items. The Lord knowing all this made arrangements that the Israelites would pay a tax to the temple each year (Exo. 30:13). Every Jew 20 years old or older must pay the equivalent of one-half shekel each year. The half shekel was equal to two drachmas in the currency of that day.30 The drachma was equivalent to the Roman denarius and that was considered a standard wage for a day laborer.31 So here we are talking about two day’s wages for a laborer.
When the temple was destroyed in AD 70 Emperor Vespasian ruled that the half-shekel temple tax would afterward be paid into the treasury of the idol Jupiter Capitolinus in the city of Rome. This, of course, would be destined to cause problems for both Jews and Christians in later days.32
“‘Yes, he does,’ he replied. When Peter came into the house, Jesus was the first to speak. ‘What do you think, Simon?’ he asked. ‘From whom do the kings of the earth collect duty and taxes— from their own children or from others?’” (17:25). Here Peter was speaking out once again. He probably should have told the collectors that they would have to ask Jesus about it. Instead he committed Jesus to pay the tax. Jesus was kind and considerate toward Peter for his rashness. Jesus asked him if kings collected duty from their children or from others. Clearly, Jesus did not consider that the tax really applied to him since he was the King’s Son. However, from Peter’s response we might assume that Jesus normally paid taxes.33
Kings who ruled over other nations in that day had never thought that they were governing for the subject people’s benefit but only for their own. A conquering king’s nation did not pay tribute but collected it from others. The taxes were certainly not imposed on the king’s own family.34
“‘From others,’ Peter answered. ‘Then the children are exempt,’ Jesus said to him.” (17:26). Jesus was and is the one and only Son of God and we believers are sons of God by our faith in Jesus (Gal. 3:26). We are part of the family! Kretzmann says of believers, “They are no longer held in the yoke of any Old Testament ceremonial law, they, like their Master, are free.” 35 In Jesus’ case he had another reason not to pay the tax. He was a rabbi greater than all other rabbis (though not official), and those in the rabbinic office, as well as priests, were exempt from the tax.36
“But so that we may not cause offense, go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours” (17:27). Jesus always taught that his followers should not cause others to stumble. Here he took his own advice. The word for offense is the Greek skandalisōmen. Barclay says that the verb form as used here “always means to put a stumbling-block in someone’s way, to cause someone to trip up and to fall.” 37 Jesus would therefore pay the tax rather than cause offense to others. A refusal to pay would probably have branded him as a technical lawbreaker.38
Peter and his associates were net fishermen, but here Jesus instructs Peter to fish with a line. The fish normally caught in the net were the Musht or Talapia Galilea. Today this breed is commonly called the St. Peter’s Fish. The fish that Peter caught was probably not the St. Peter’s fish though, since it did not bite a hook. More than likely he caught a species of the Carp family known as the Barbel or Biny. This fish feeds on mollusks and snails at the lake’s bottom as well as small fish (sardines).39 Since it spent a lot of time on the bottom of the lake it would have been easy for this fish to pick up a coin in its mouth. There were many stories around in those days of fish having coins in their mouths.40
Matthew does not tell us the result of this fishing trip but it was assumed that it happened just as Jesus said it would. This fishing story has upset some scholars who feel that it was not characteristic of Jesus to use his power for his own ends.41 We could say that he was providing for Peter who had previously agreed that the tax should be paid. In any event, Jesus never touched the money. It was Peter’s money since he found it and he paid the tax with his own funds.