Bible Commentaries
Matthew 17

Verses 1-24

1-9 Compare Mark 9:2-10 Luke 9:28-36.

1 This was not merely a transfiguration but a transformation. Satan is, at present, transfigured into a messenger of light (2 Corinthians 11:14). We should be transformed by the renewing of our minds (Romans 12:2). Transfiguration deals with the temporary fashion. Transformation is the permanent appearance. The Lord's flesh was a veil or curtain, which hid His innate splendor. On the mount, the glory shone out so that it became visible to mortal eyes.

3 The mystery concerning Moses' body and the translation of Elijah explains their presence hero. While this is a glorious kingdom scene, it is also a preparation for the “exodus” which He was about to complete at Jerusalem (Luke 9:31). The scene was glory but the theme was shame. So we do not see David on the holy mountain, but Moses, the great mediator, who led the exodus out of Egypt, and who wrote so much concerning His sacrifice, and we see Elijah, the premier prophet, who must come ere the kingdom is accomplished fact. These men sympathized with the sufferings which were before Him, but Peter has not yet learned the lesson. He wished to make this a permanent display and thus avoid the cross. But he foolishly places Moses and Elijah in the same class with our Lord. Just as Israel's unbelief dispelled the hope of the kingdom, so now his words draw down a cloud and the glory vanishes.

5 See Mark 1:11; 2 Peter 1:16-18; Isaiah 42:1.

9 Even during our Lord's ministry the kingdom could not be proclaimed because He had been rejected. He has once more been rejected by the nation, recorded in the book of Acts, hence the kingdom proclamation is once mere abeyance.

10 Though John the baptist was not Elijah, who will probably be one of the two witnesses at the time of the end (Revelation 11:3-12), he came in the spirit and power of Elijah (Luke 1:17), and could have performed his mission if the people had been ready to receive him.

11 See Luke 1:16-17; Acts 3:21.

12-13 See Matthew 14:3-10; Matthew 11:14.

12 John the baptist came in the spirit and power of Elijah, but without his mighty deeds. He did not call down fire on his enemies nor lock heaven as Elijah did (1 Kings 17:1) and as he will do again when he reappears as one of the two witnesses (Revelation 11:6). The prophetic testimony closes with the prediction that he must reappear “before the great and fearful day of Jehovah comes” (Malachi 4:5).

14-18 Compare Mark 9:14-27' Luke 9:37-42.

16 Intimations abound in this period our Lord's ministry which point to a temporary failure of the kingdom testimony. When the disciples were left alone with epileptic Israel, in the Pentecostal era, they found it impossible to cure them, for lack of faith. The cure will not be effected until His return. If they had had a modicum of faith they could readily have removed the mountain of Roman supremacy far from them and put in its place the mountain of Jehovah. All the future fortunes of the kingdom were known to God, and, in His inimitable way, He is giving us a foreview of its history in the vale of unbelief, as well as a glimpse of its glory on the mountain top. These hidden hints, conveyed by His acts as well as by His words, are full of delightful food for reflection, and glorify the failures that follow.

19-21 Compare Mark 9:28-29.

20 See Matthew 21:21; Luke 17:5; Luke 17:-6; 1 Corinthians 12:9; 1 Corinthians 13:2.

22-23 Compare Mark 9:30-32; Luke 9:43-45.

22 The gloomy shadow of the cross lies athwart the pathway of our Lord throughout the second period of His ministry. More than that, His disciples were blind to it. As the Jews did not understand or accept Him as their King, so now His disciples refuse to entertain the revelation of Himself as their Priest and Sacrifice. So today His own saints turn from Him as the Saviour and seek to press His kingship, which is in abeyance.

24 See Exodus 30:11-16; Exodus 38:25-26.

24 According to the law every one who was numbered in Israel, being over twenty years of age, paid half a shekel to shelter his soul (Exodus 30:12-14). It was used for the temple service, and was known as the temple tribute. This must not be confused with the tribute paid to Caesar. There never was any question as to its payment by a patriotic Jew, until after the destruction of Jerusalem, when it was sent to Rome. The question is peculiarly appropriate at this time. It certainly was not incumbent on the Lord to support the empty forms of an obsolete sacrificial system, when He Himself was the true Temple of God and the real Sacrifice. He could justly demand the tribute, but give it, never. Peter has not yet learned the great truth of His coming sacrifice or he would not have consented so readily to pay such a tribute. Yet, while the Lord does not pay it from the funds, for the sake of His enemies He condescends to submit to law which was far beneath Him. But, in doing so, He gives a little inkling of how the temple ought to be supported and how it will be upheld in the coming eon. The sea represents the gentiles. In that day the riches of the nations will flow to Jerusalem (Isaiah 49:22; Isaiah 60:5-11; Isaiah 60:16; Isaiah 61:6), and then they will come to the sacred festival of tabernacles each year (Zechariah 14:16-19). The sons of the kingdom will be free from the payment of tribute or poll tax. They will be ransomed, not with corruptible silver or gold, but with the precious blood of Christ (1 Peter 1:18). So we see that the miracle was not only a marvel of practical power (for who else could catch a fish with exactly the proper amount in its mouth?), but is an even more marvelous sign, indicating the fiscal policy of the great King.