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Matthew Chapter
Seventeen
Matthew 17
Jesus leads them up into a high mountain
and there is
transfigured before them: "His face did shine as the sun
and his raiment
was white as the light." Moses and Elias appeared also
talking with Him.
I leave the subject of their discourse
which is deeply interesting
till we
come to the Gospel of Luke
who adds a few other circumstances
which
in some
respects
give another aspect to this scene.
Here the Lord appears in glory
and Moses and Elias with Him: the one
the legislator of the Jews; the other (almost equally distinguished) the
prophet who sought to bring back the ten apostate tribes to the worship of
Jehovah
and who
despairing of the people
went back to Horeb
whence the law
was given
and afterwards was taken up to heaven without passing through death.
These two persons
pre-eminently illustrious in the
dealings of God with Israel
as the founder and the restorer of the people in
connection with the law
appear in company with Jesus. Peter (struck with this
apparition
rejoicing to see his Master associated with these pillars of the
Jewish system
with such eminent servants of God
ignorant of the glory of the
Son of man
and forgetting the revelation of the glory of His Person as the Son
of God) desires to make three tabernacles
and to place the three on the same
level as oracles. But the glory of God manifests itself; that is to say
the
sign known in Israel as the abode (shechinah) of that glory; [1] and the voice of the Father is heard. Grace
may put Moses and Elias in the same glory as that of the Son of God
and
associate them with Him; but if the folly of man
in his ignorance
would place
them together as having in themselves equal authority over the heart of the
believer
the Father must at once vindicate the rights of His Son. Not a moment
elapses before the Father's voice proclaims the glory of the Person of His Son
His relation to Himself
that He is the object of His entire affection
in whom
is all His delight. It is He whom the disciples are to hear. Moses and Elias
have disappeared. Christ is there alone
as the One to be glorified
the One to
teach those who hear the Father's voice. The Father Himself distinguishes Him
presents Him to the notice of the disciples
not as being worthy of their love
but as the object of His own delight. In Jesus He was Himself well pleased.
Thus the Father's affections are presented as ruling ours-setting before us one
common object. What a position for poor creatures like us! What grace! [2]
At the same time the law
and all idea of the restoration
of the law under the old covenant
were passed away; and Jesus
glorified as
Son of man
and Son of the living God
remains the sole dispenser of the
knowledge and the mind of God. The disciples fall on their faces
sore afraid
on hearing the voice of God. Jesus
to whom this glory and this voice were
natural
encourages them
as He always did when on earth
saying
"Be not
afraid." Being with Him who was the object of the Father's love
why
should they fear? Their best Friend was the manifestation of God on the earth;
the glory belonged to Him. Moses and Elias had disappeared
and the glory also
which the disciples were not yet able to bear; Jesus-who had been thus
manifested to them in the glory given Him
and in the rights of His glorious
Person
in His relations with the Father-Jesus remains the same to them as they
had ever known Him. But this glory was not to be the subject of their testimony
until He
the Son of man
was risen from the dead-the suffering Son of man. The
great proof should then be given
that He was the Son of God with power.
Testimony thereunto should be rendered
and He would ascend personally into
that glory which had just shone forth before their eyes.
But a difficulty arises in the minds of the disciples
caused by the doctrine of the scribes with regard to Elias. These had said that
Elias must come before the manifestation of the Messiah; and in fact the
prophecy of Malachi authorised this expectation. Why then
ask they
say the
scribes that Elias must first come? (that is to say
before the manifestation
of the Messiah); whereas we have now seen that Thou art He
without the coming
of Elias. Jesus confirms the words of the prophecy
adding
that Elias should
restore all things. "But
" continues the Lord
"I say unto you
that he is come already
and they have done unto him whatsoever they listed;
likewise shall also the Son of man suffer of them." Then understood they
that He spoke of John the Baptist
who came in the spirit and power of Elias
as the Holy Ghost had declared by Zacharias his father.
Let us say a few words on this passage. First of all
when the Lord
says
"Elias truly cometh first
and shall restore all things
" He
does but confirm that which the scribes had spoken
according to Malachi's
prophecy
as though He had said
"They are in the right." He then declares
the effect of the coming of Elias: "He shall restore all things." But
the Son of man was yet to come. Jesus had said to His disciples
"Ye shall
not have gone over the cities of Israel till the Son of man be come."
Nevertheless He had come
and was even now speaking with them. But this coming
of the Son of man of which He spoke
is His coming in glory
when He shall be
manifested as the Son of man in judgment according to Daniel 7. It was thus
that all which had been said to the Jews should be accomplished; and in
Matthew's Gospel He speaks to them in connection with this expectation.
Nevertheless it was needful that Jesus should be presented to the nation and
should suffer. It was needful that the nation should be tested by the
presentation of the Messiah according to the promise. This was done
and as God
had also foretold by the prophets
"He was rejected of men." Thus
also John went before Him
according to Isaiah 40
as the voice in the
wilderness
even in the spirit and power of Elias; he was rejected as the Son
of man should also be. [3]
The Lord then
by these words
declares to His disciples
in connection with the scene they had just left
and with all this part of our
Gospel
that the Son of man
as now presented to the Jews
was to be rejected.
This same Son of man was to be manifested in glory
as they had seen for a
moment on the Mount. Elias indeed was to come
as the scribes had said; but
that John the Baptist had fulfilled that office in power for this presentation
of the Son of man; which (the Jews being left
as was fitting
to their own
responsibility) would only end in His rejection
and in the setting aside of
the nation until the days in which God would begin again to connect Himself
with His people
still dear to Him
whatever their condition might be. He would
then restore all things (a glorious work
which He would accomplish by bringing
again His Firstborn into the world). The expression "restore all
things" refers here to the Jews
and is used morally. In Acts 3 it refers
to the effect of the Son of man's own presence.
The temporary presence of the Son of man was the moment
in which a work was accomplished on which eternal glory depends
in which God
has been fully glorified
above and beyond all dispensation and in which God
and so man has been revealed
a work of which even the outward glory of the Son
of man is but the fruit
so far as that depends on His work
and not on His
divine Person; a work in which morally He was perfectly glorified in perfectly
glorifying God. Still
with respect to the promises made to the Jews
it was
but the last step in the testing to which they were subjected by grace. God
well knew that they would reject His Son; but He would not hold them as
definitively guilty until they had really done it. Thus in His divine wisdom
(while afterwards fulfilling His unchangeable promises) He presents Jesus to
them-His Son
their Messiah. He gives them every necessary proof. He sends them
John the Baptist in the spirit and power of Elias
as His forerunner. The Son
of David is born at Bethlehem with all the signs that should have convinced
them; but they were blinded by their pride and self-righteousness
and rejected
it all. Nevertheless it became Jesus in grace to adapt Himself
as to His
position
to the wretched condition of His people. Thus also
the Antitype of
the David rejected in his day
He shared the affliction of His people. If the
Gentiles oppressed them
their King must be associated with their distress
while giving every proof of what He was and seeking them in love. He rejected
all becomes pure grace. They have no longer a right to anything according to
the promises
and are reduced to receive all from that grace
even as a poor
Gentile would do. God will not fail in grace. Thus God has put them on the true
footing of sinners
and will nevertheless fulfil His promises. This is the
subject of Romans 11.
Now the Son of man who shall return will be this same
Jesus who went away. The heavens will receive Him until the times of the
restitution of all things of which the prophets have spoken. But he who was to
be His forerunner in this temporary presence here could not be the same Elias.
Accordingly John was conformed to the then manifestation of the Son of man
saving the difference that necessarily flowed from the Person of the Son of
man
who could be but one
while that could not be the case with John the
Baptist and Elias. But even as Jesus manifested all the power of the Messiah
all His rights to everything that belonged to that Messiah
without assuming as
yet the outward glory
His time not being come John 7)
so John fulfilled
morally and in power the mission of Elias to prepare the way of the Lord before
Him (according to the we character of His coming
as then accomplished)
and
answered literally to Isaiah 40
and even to Malachi 3
the only passages
applied to him. This is the reason that John said hewas not Elias
and that the
Lord said
"If ye can receive it
this is Elias which was for to
come." Therefore also John never applied Malachi 4:5
6 to himself; but he
announces himself as fulfilling Isaiah 40:3-5
and this in each of the Gospels
whatever may be its particular character. [4]
But let us go on with our chapter. If the Lord takes up
into the glory
He comes down into this world
even now in Spirit and in
sympathy
and meets the crowd and Satan's power with which we have to do. While
the Lord was on the Mount
a poor father had brought to the disciples his son
who was a lunatic and possessed by a devil. Here is developed another character
of man's unbelief
that even of the believer-inability to make use of the power
which is
so to say
at his disposal in the Lord. Christ
Son of God
Messiah
Son of man
had overcome the enemy
had bound the strong man and had a right to
cast him out. As man
the obedient One in spite of Satan's temptations
He had
overcome him in the wilderness
and had thus a right as man to dispossess him
of his dominion over a man as to this world; and this He did. In casting out
devils and healing the sick
He delivered man from the power of the enemy.
"God
" said Peter
"anointed Jesus of Nazareth with the Holy
Ghost and with power
and he went about doing good and healing all those that
were oppressed by the devil." Now this power should have been used by the
disciples
who ought to have known how to avail themselves by faith of that
which Jesus had thus manifested on earth; but they were not able to do it. Yet
what availed it to bring this power down here
if the disciples had not faith
to use it? The power was there: man might profit by it for complete deliverance
from all the oppression of the enemy; but he had not faith to do so-even
believers had not. The presence of Christ on earth was useless
when even His
own disciples knew not how to profit by it. There was more faith in the man
that brought his child than in them
for felt want brought him to its remedy.
All therefore come under the Lord's sentence
"O faithless and perverse
generation!" He must leave them
and that which the glory had revealed
above
unbelief shall realise below.
Observe here
that it is not evil in the world which puts
an end to a particular intervention of God; on the contrary
it occasions the
intervention in grace. It was on account of Satan's dominion over men that
Christ came. He departs
because those who had received Him are incapable of
using the power that He brought with Him
or that He bestows for their
deliverance; they cannot profit by the very advantages then enjoyed. Faith was
wanting. Nevertheless observe also this important and touching truth that
as
long as such dispensation from God continues
Jesus does not fail to meet
individual faith with blessing
even when His disciples cannot glorify Him by
the exercise of faith. The same sentence that judges the unbelief of the
disciples calls the distressed father to the enjoyment of the blessing. After
all
to be able to avail ourselves of His power
we must be in communion with
Him by the practical energy of faith.
He blesses then the poor father according to his need;
and
full of patience
He resumes the course of instruction He was giving His
disciples on the subject of His rejection and His resurrection as the Son of
man. Loving the Lord
and unable to carry their ideas beyond the circumstances
of the moment
they are troubled; and yet this was redemption
salvation
the
glory of Christ.
Before however going farther
and teaching them that
which became the disciples of a Master thus rejected and the position they were
to occupy
He sets before them His divine glory
and their association with Him
who had it
in the most touching manner
if they could but have understood it;
and at the same time with perfect condescension and tenderness He places
Himself with them
or rather He places them in the same place with Himself
as
Son of the great King of the temple and of all the earth.
Those who collected the tribute-money for the service of
the temple come and ask Peter if his Master does not pay it. Ever ready to put
himself forward
forgetful of the glory he had seen
and the revelation made to
him by the Father
Peter
coming down to the ordinary level of his own thoughts
anxious that his Master should be esteemed a good Jew and without consulting
Him
replies that He does. The Lord anticipates Peter on his coming in
and
shews him His divine knowledge of that which took place at a distance from
Himself. At the same time
He speaks of Peter and Himself as both children of
the King of the temple (Son of God still keeping in patient goodness His lowly
place as a Jew)
and both therefore free from the tribute. But they should not
offend. He then commands creation
(for He can do all things
as He knows all
things
) and causes a fish to bring precisely the sum required
coupling anew
the name of Peter with His own. He had said
"Lest we offend them";
and now
"Give unto them for me and thee." Marvellous and divine
condescension! He who is the searcher of hearts
and who disposes at will of
the whole creation
the Son of the sovereign Lord of the temple
puts His poor
disciples into this same relationship with His heavenly Father
with the God
who was worshipped in that temple. He submits to the demands that would have
been rightly made on strangers
but He places His disciples in all His own
privileges as Son. We see very plainly the connection between this touching
expression of divine grace and the subject of these chapters. It demonstrates
all the significance of the change that was taking place.
It is interesting to remark that the first epistle of
Peter is founded on Matthew 16
and the second on chapter 17
which we have
just been considering. [5] In chapter 16 Peter taught of the Father
confessed the Lord to be the Son of the living God; and the Lord said that on
this rock He would build His church
and that he who had the power of death
should not prevail against it. Thus also Peter
in his first epistle
declares
that they were born again unto a living hope by the resurrection of Jesus
Christ from the dead. Now it is by this resurrection that the power of the life
of the living God was manifested. Afterwards he calls Christ the living stone
in coming unto whom we
as living stones
are built up a holy temple to the
Lord.
In his second epistle he recalls
in a peculiar manner
the glory of the transfiguration
as a proof of the coming and the kingdom of
the Son of man. Accordingly he speaks in that epistle of the judgment of the
Lord.
[1]
Peter
taught of the Holy Ghost
calls it "the excellent glory."
[2] It
was not in connection with the divine validity of their testimony
that Moses
and Elias disappear. There could not be a stronger confirmation of it
as indeed
Peter says
than this scene. But not only they were not the subjects of God's
testimony as Christ was
but their testimony did not refer nor their
exhortations reach to the heavenly things which were now to be revealed in
association with the Son from heaven. Even John the Baptist makes this
difference (John 3:13
31-34). Hence as there set forth
the Son of man must be
lifted up. So here
the Lord charges the disciples not to say He was the
Messiah
for the Son of man must suffer. It was the turning-point of the Lord's
life and ministry
and the coming glory of the kingdom shewn to the disciples
but then He must suffer (see John 12:27). The Jewish history was closed in
chapter 12
indeed in chapter 11
and the ground of the change laid John and He
both rejected
perfect submission
then all things delivered unto Him of His
Father
and He revealing the Father (compare John 13
14). But Matthew 13-apart
from Judaism
He begins with what He brought
not looking for fruit in man.
[3]
Hence also John Baptist rejects the application of Malachi 4:5
6
to himself;
while Isaiah 40 and Malachi 3:1 are applied to him in Luke 1:76; 7:27.
[4] See
previous note.
[5] Both
these epistles
after stating redemption by the precious blood of Christ and
being born of the incorruptible seed of the word
treat of the government of
God; the first
its application to His own
preserving them
the second
to the
wicked and the world
going on thus to the elements melting with fervent heat
and the new heavens and the new earth.
── John Darby《Synopsis of Matthew》
Matthew 17
Chapter Contents
The transfiguration of Christ. (1-13) Jesus casts out a
dumb and deaf spirit. (14-21) He again foretells his sufferings. (22
23) He
works a miracle to pay the tribute money. (24-27)
Commentary on Matthew 17:1-13
(Read Matthew 17:1-13)
Now the disciples beheld somewhat of Christ's glory
as
of the only begotten of the Father. It was intended to support their faith
when they would have to witness his crucifixion; and would give them an idea of
the glory prepared for them
when changed by his power and made like him. The
apostles were overcome by the glorious sight. Peter thought that it was most
desirable to continue there
and to go no more down to meet the sufferings of
which he was so unwilling to hear. In this he knew not what he said. We are
wrong
if we look for a heaven here upon earth. Whatever tabernacles we propose
to make for ourselves in this world
we must always remember to ask Christ's
leave. That sacrifice was not yet offered
without which the souls of sinful
men could not have been saved; and important services were to be done by Peter
and his brethren. While Peter spoke
a bright cloud overshadowed them
an
emblem of the Divine presence and glory. Ever since man sinned
and heard God's
voice in the garden
unusual appearances of God have been terrible to man. They
fell prostrate to the earth
till Jesus encouraged them; when looking round
they beheld only their Lord as they commonly saw him. We must pass through
varied experiences in our way to glory; and when we return to the world 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.
Commentary on Matthew 17:14-21
(Read Matthew 17:14-21)
The case of afflicted children should be presented to God
by faithful and fervent prayer. Christ cured the child. Though the people were
perverse
and Christ was provoked
yet care was taken of the child. When all
other helps and succours fail
we are welcome to Christ
may trust in him
and
in his power and goodness. See here an emblem of Christ's undertaking as our
Redeemer. It encourages parents to bring 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; to
means by which Satan's strong-holds in the soul are beaten down. It is good for
us to distrust ourselves and our own strength; but it is displeasing to Christ
when we distrust any power derived from him
or granted by him. There was also
something in the malady which rendered the cure difficult. The extraordinary
power of Satan must not discourage our faith
but quicken us to more
earnestness in praying to God for the increase of it. Do we wonder to see
Satan's bodily possession of this young man from a child
when we see his
spiritual possession of every son of Adam from the fall!
Commentary on Matthew 17:22
23
(Read Matthew 17:22
23)
Christ perfectly knew all things that should befall him
yet undertook the work of our redemption
which strongly shows his love. What
outward debasement and Divine glory was the life of the Redeemer! And all his
humiliation ended in his exaltation. Let us learn to endure the cross
to
despise riches and worldly honours
and to be content with his will.
Commentary on Matthew 17:24-27
(Read Matthew 17:24-27)
Peter felt sure that his Master was ready to do what was
right. Christ spoke first to give him proof that no thought can be withholden
from him. We must never decline our duty for fear of giving offence; but we
must sometimes deny ourselves in our worldly interests
rather than give
offence. However the money was lodged in the fish
He who knows all things
alone could know it
and only almighty power could bring it to Peter's hook.
The power and the poverty of Christ should be mentioned together. If called by
providence to be poor
like our Lord
let us trust in his power
and our God
shall supply all our need
according to his riches in glory by Christ Jesus. In
the way of obedience
in the course
perhaps
of our usual calling
as he
helped Peter
so he will help us. And if any sudden call should occur
which we
are not prepared to meet
let us not apply to others
till we first seek
Christ.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 17
Verse 2
[2] And
was transfigured before them: and his face did shine as the sun
and his
raiment was white as the light.
And was transfigured — Or transformed. The indwelling Deity darted out its rays through the
veil of the flesh; and that with such transcendent splendour
that he no longer
bore the form of a servant. His face shone with Divine majesty
like the sun in
its strength; and all his body was so irradiated by it
that his clothes could not
conceal its glory
but became white and glittering as the very light
with
which he covered himself as with a garment.
Verse 3
[3] And
behold
there appeared unto them Moses and Elias talking with him.
There appeared Moses and Elijah — Here for the full confirmation of their faith in Jesus
Moses
the giver
of the law
Elijah
the most zealous of all the prophets
and God speaking from
heaven
all bore witness to him.
Verse 4
[4] Then
answered Peter
and said unto 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.
Let us make three tents — The words of rapturous surprise. He says three
not six: because the
apostles desired to be with their Master.
Verse 5
[5]
While he yet spake
behold
a bright cloud overshadowed them: and behold a
voice out of the cloud
which said
This is my beloved Son
in whom I am well
pleased; hear ye him.
Hear ye him — As
superior even to Moses and the prophets. See Deuteronomy 18:17.
Verse 7
[7] And Jesus came and touched them
and said
Arise
and be not afraid.
Be not afraid —
And doubtless the same moment he gave them courage and strength.
Verse 9
[9] And
as they came down from the mountain
Jesus charged them
saying
Tell the
vision to no man
until the Son of man be risen again from the dead.
Tell the vision to no man — Not to the rest of the disciples
lest they should be grieved and
discouraged because they were not admitted to the sight: nor to any other
persons
lest it should enrage some the more
and his approaching sufferings
shall make others disbelieve it; till the Son of man be risen again - Till the
resurrection should make it credible
and confirm their testimony about it.
Verse 10
[10] And
his disciples asked him
saying
Why then say the scribes that Elias must first
come?
Why then say the scribes
that Elijah must
come first — Before the Messiah? If no man is to know
of his coming? Should we not rather tell every man
that he is come
and that
we have seen him
witnessing to thee as the Messiah?
Verse 11
[11] And
Jesus answered and said unto them
Elias truly shall first come
and restore
all things.
Regulate all things — In
order to the coming of Christ.
Verse 12
[12] But
I say unto you
That Elias is come already
and they knew him not
but have
done unto him whatsoever they listed. Likewise shall also the Son of man suffer
of them.
Elijah is come already — And yet when the Jews asked John
Art thou Elijah? He said
I am not
John 1:21. His meaning was
I am not Elijah the
Tishbite
come again into the world. But he was the person of whom Malachi
prophesied under that name.
Verse 14
[14] And
when they were come to the multitude
there came to him a certain man
kneeling
down to him
and saying
Verse 15
[15]
Lord
have mercy on my son: for he is lunatick
and sore vexed: for ofttimes he
falleth into the fire
and oft into the water.
He is lunatic —
This word might with great propriety he used
though the case was mostly preternatural;
as the evil spirit would undoubtedly take advantage of the influence which the
changes of the moon have on the brain and nerves.
Verse 17
[17] Then
Jesus answered and said
O faithless and perverse generation
how long shall I
be with you? how long shall I suffer you? bring him hither to me.
O unbelieving and perverse generation — Our Lord speaks principally this to his disciples.
How long shall I be with you? — Before you steadfastly believe?
Verse 20
[20] And
Jesus said unto them
Because of your unbelief: for verily I say unto you
If
ye have faith as a grain of mustard seed
ye shall say unto this mountain
Remove hence to yonder place; and it shall remove; and nothing shall be
impossible unto you.
Because of your unbelief — Because in this particular they had not faith.
If ye have faith as a grain of mustard seed — That is
the least measure of it. But it is certain
the faith which is
here spoken of does not always imply saving faith. Many have had it who thereby
cast out devils
and yet will at last have their portion with them. It is only
a supernatural persuasion given a man
that God will work thus by him at that
hour. Now
though I have all this faith so as to remove mountains
yet if I
have not the faith which worketh by love
I am nothing. To remove mountains was
a proverbial phrase among the Jews
and is still retained in their writings
to
express a thing which is very difficult
and to appearance impossible. Matthew 21:21; Luke 17:6.
Verse 21
[21]
Howbeit this kind goeth not out but by prayer and fasting.
This kind of devils —
goeth not out but by prayer and fasting - What a testimony is here of the
efficacy of fasting
when added to fervent prayer! Some kinds of devils the
apostles had cast out before this
without fasting.
Verse 22
[22] And
while they abode in Galilee
Jesus said unto them
The Son of man shall be
betrayed into the hands of men:
Verse 24
[24] And
when they were come to Capernaum
they that received tribute money came to
Peter
and said
Doth not your master pay tribute?
When they were come to Capernaum — Where our Lord now dwelt. This was the reason why they stayed till he
came thither
to ask him for the tribute.
Doth not your Master pay tribute? — This was a tribute or payment of a peculiar kind
being half a shekel
(that is
about fifteen pence
) which every master of a family used to pay
yearly to the service of the temple
to buy salt
and little things not
otherwise provided for. It seems to have been a voluntary thing
which custom
rather than any law had established.
Verse 25
[25] He
saith
Yes. And when he was come into the house
Jesus prevented him
saying
What thinkest thou
Simon? of whom do the kings of the earth take custom or
tribute? of their own children
or of strangers?
Jesus prevented him —
Just when St. Peter was going to ask him for it.
Of their own sons
or of strangers? — That is
such as are not of their own family.
Verse 26
[26]
Peter saith unto him
Of strangers. Jesus saith unto him
Then are the children
free.
Then are the sons free — The sense is
This is paid for the use of the house of God. But I am the
Son of God. Therefore I am free from any obligation of paying this to my own
Father.
Verse 27
[27]
Notwithstanding
lest we should offend them
go thou to the sea
and cast an
hook
and take up the fish that first cometh up; and when thou hast opened his
mouth
thou shalt find a piece of money: that take
and give unto them for me
and thee.
Yet that
we may not offend them — Even those unjust
unreasonable men
who claim what they have no manner
of right to: do not contest it with them
bat rather yield to their demand
than violate peace or love. O what would not one of a loving spirit do for
peace! Any thing which is not expressly forbidden in the word of God.
A piece of money —
The original word is a stater
which was in value two shillings and sixpence:
just the sum that was wanted.
Give for me and thee — Peter had a family of his own: the other apostles were the family of
Jesus. How illustrious a degree of knowledge and power did our Lord here
discover! Knowledge
penetrating into this animal
though beneath the waters;
and power
in directing this very fish to Peter's hook
though he himself was
at a distance! How must this have encouraged both him and his brethren in a
firm dependence on Divine Providence.
── John Wesley《Explanatory Notes on
Matthew》
Chapter 17.
Transfiguration on a High Mountain
The Faith of a Mustard Seed
Move a Mountain
I. Glorious Appearance of Christ
II. Healing of an Epileptic Boy
III. Take Money from the Mouth of a Fish
── Chih-Hsin Chang《An Outline of The New Testament》
They Beheld His Majesty (17:1-9)
INTRODUCTION
1. What a blessing it must have been
spending time with Christ during His earthly ministry... a. To hear His teaching
spoken with the voice of authority - Mt 7:28-29
b. To witness His miracles
which manifested His glory - Jn 2:11 2. Among those blessed to be with Jesus
three men especially so: Peter
James and John... a. They accompanied Jesus on the mount of transfiguration - Mt 17:1-2
b. Peter would later write of that experience on the mount - 2 Pe 1:16-18
1) He says they were "eyewitnesses of His majesty" 2) That Jesus received "honor and glory" from God the Father -- What an experience this must have been for these three fishermen from Galilee ! 3. The setting that led up to this event was as follows... a. Jesus had just made two amazing statements: 1) He would come in glory and reward each one according to his works - Mt 16:27 2) As supporting evidence
some would not taste death before they saw... a) "the Son of Man coming in His kingdom" - Mt 16:28 b) "the kingdom of God c) "the kingdom of God b. The gospel writers then connect these sayings with the event about to occur: 1) Matthew and Mark record "and after six days..." - Mk 17:1;Mk 9:2
2) Luke writes "about eight days" ("the Jewish equivalent of `about a week later'." - Wiersbe) - Lk 9:28 3) Luke adds "after these sayings"
clearly tying the event to what had just been said [What happened on the mount? Simply put
"They Beheld His Majesty".What was the significance of this event? To answer this question
let's take a closer look and note first of all..] I. THEY BEHELD THE MAJESTY OF HIS PERSON
A. EVIDENCED BY HIS TRANSFIGURATION... 1. He was "transfigured" - Mt 17:2; Mk 9:2 a. Gr..
metamorphoo
met-am-or-fo'-o b. Meaning to change
transfigure
transform 2. This change affected His face and clothing a. His face shone like the sun - Mt 17:2 (Luke says the appearance of His face was altered - Lk 9:29) b. His clothes became as white as the light - Mt 17:2 1) Shining
exceedingly white
like snow
more than any launderer can whiten them - Mk 9:3 2) White and glistening - Lk 9:29 -- Peter later wrote that what he saw was His "majesty" (2 Pe 1:16); the effulgence of His glory likely represented His
deity as the Son of God - cf. He 1:1-3 B. EVIDENCED BY THE PRESENCE OF MOSES AND ELIJAH... 1. They were talking with Jesus - Mt 17:3; Mk 9:4 a. They also appeared in glory - Lk 9:31a b. Discussing with Jesus about His coming death in Jerusalem - Lk 9:31b c. Peter
James
and John had been sleeping
but awoke to see Jesus in His glory
and talking with Moses and Elijah - Lk9:32
d. Moses and Elijah then began to depart - Lk 9:33 2. That Moses and Elijah would appear with Jesus was not lost on Peter - Mt 17:4 a. Moses and Elijah were the epitome of the Law and the Prophets b. Peter wanted to build three tabernacles
one each for Jesus
Moses and Elijah -- Jesus had evidently been elevated to the same level as Moses and Elijah in Peter's mind! [But Peter was soon to learn that Jesus was above Moses and Elijah
especially in regards to His authority! As we continue
therefore
wenote that...]