Text -- Matthew 17:1-18 (NET)

The Transfiguration

17:1 Six days later Jesus took with him Peter, James, and John the brother of James, and led them privately up a high mountain. 17:2 And he was transfigured before them. His face shone like the sun, and his clothes became white as light. 17:3 Then Moses and Elijah also appeared before them, talking with him. 17:4 So Peter said to Jesus, “Lord, it is good for us to be here. If you want, I will make three shelters– one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a bright cloud overshadowed them, and a voice from the cloud said, “This is my one dear Son, in whom I take great delight. Listen to him!” 17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. 17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When they looked up, all they saw was Jesus alone. 17:9 As they were coming down from the mountain, Jesus commanded them, “Do not tell anyone about the vision until the Son of Man is raised from the dead.” 17:10 The disciples asked him, “Why then do the experts in the law say that Elijah must come first?” 17:11 He answered, answered, “Elijah does indeed come first and will restore all things. 17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In the same way, the Son of Man will suffer at their hands.” 17:13 Then the disciples understood that he was speaking to them about John the Baptist.

The Disciples’ Failure to Heal

17:14 When they came to the crowd, a man came to him, knelt before him, 17:15 and said, “Lord, have mercy on my son, because he has seizures and suffers terribly, for he often falls into the fire and into the water. 17:16 I brought him to your disciples, but they were not able to heal him.” 17:17 Jesus answered, “You unbelieving and perverse generation! How much longer must I be with you? How much longer must I endure you? Bring him here to me.” 17:18 Then Jesus rebuked the demon and it came out of him, and the boy was healed from that moment.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 17:1

After six days ( meth' hēmerās hex ).

This could be on the sixth day, but as Luke (Luk 9:28) puts it "about eight days"one naturally thinks of a week as the probable time, though it is not important.

Robertson: Mat 17:1

Taketh with him ( paralambanei ).

Literally, takes along. Note historical present. These three disciples form an inner group who have shown more understanding of Jesus. So at Gethsemane.

Robertson: Mat 17:1

Apart ( kat' idian )

means "by themselves"( alone , monous , Mark has it) up (anapherei ) into a high mountain, probably Mount Hermon again, though we do not really know. "The Mount of Transfiguration does not concern geography"(Holtzmann).

Robertson: Mat 17:2

He was transfigured before them ( metemorphōthē emprosthen autōn ).

The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change (metȧ ) of form (morphē ). It really presents the essence of a thing as separate from the schēma (fashion), the outward accident. So in Rom 12:2 Paul uses both verbs, sunschematizesthe (be not fashioned) and metamorphousthe (be ye transformed in your inner life). So in 1Co 7:31 schēma is used for the fashion of the world while in Mar 16:12 morphē is used of the form of Jesus after his resurrection. The false apostles are described by metaschēmatisomai in 2Co 11:13-15. In Phi 2:6 we have en morphēi used of the Preincarnate state of Christ and morphēn doulou of the Incarnate state (Phi 2:7), while schēmati hōs anthrōpos emphasizes his being found "in fashion as a man."But it will not do in Mat 17:2 to use the English transliteration metamorphōsis because of its pagan associations. So the Latin transfigured (Vulgate transfiguratus est ) is better. "The deeper force of metamorphousthai is seen in 2Co 3:18 (with reference to the shining on Moses’ face), Rom 12:2"(McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ "as the sun"and his garments "as the light."

Robertson: Mat 17:3

There appeared ( ōphthē ).

Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle sunlalountes is plural agreeing with both. "Sufficient objectivity is guaranteed by the vision being enjoyed by all three"(Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Luk 9:31), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah.

Robertson: Mat 17:4

And Peter answered ( apokritheis de ho Petros ).

"Peter to the front again, but not greatly to his credit"(Bruce). It is not clear what Peter means by his saying: "It is good for us to be here"(kalon estin hēmās hōde einai ). Luke (Luk 9:33) adds "not knowing what he said,"as they "were heavy with sleep."So it is not well to take Peter too seriously on this occasion. At any rate he makes a definite proposal.

Robertson: Mat 17:4

I will make ( paiēsō ).

Future indicative though aorist subjunctive has same form.

Robertson: Mat 17:4

Tabernacles ( skēnas )

, booths. The Feast of Tabernacles was not far away. Peter may have meant that they should just stay up here on the mountain and not go to Jerusalem for the feast.

Robertson: Mat 17:5

Overshadowed ( epeskiasen ).

They were up in cloud-land that swept round and over them. See this verb used of Mary (Luk 1:35) and of Peter’ s shadow (Act 5:15).

Robertson: Mat 17:5

This is ( houtos estin ).

At the baptism (Mat 3:17) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus.

Robertson: Mat 17:5

Hear ye him ( akouete autou ).

Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death.

Robertson: Mat 17:7

And touched them ( kai hapsamenos autōn ).

Tenderness in their time of fear.

Robertson: Mat 17:8

Lifting up their eyes ( eparantes tous ophthalmous autōn ).

After the reassuring touch of Jesus and his words of cheer.

Robertson: Mat 17:8

Jesus only ( Iēsoun monon ).

Moses and Elijah were gone in the bright cloud.

Robertson: Mat 17:9

Until ( heōs hou ).

This conjunction is common with the subjunctive for a future event as his Resurrection (egerthēi ) was. Again (Mar 9:10) they were puzzled over his meaning. Jesus evidently hopes that this vision of Moses and Elijah and his own glory might stand them in good stead at his death.

Robertson: Mat 17:10

Elijah must first come ( Eleian dei elthein prōton ).

So this piece of theology concerned them more than anything else. They had just seen Elijah, but Jesus the Messiah had come before Elijah. The scribes used Mal 4:5. Jesus had also spoken again of his death (resurrection). So they are puzzled.

Robertson: Mat 17:12

Elijah is come already ( Eleias ēdē ēlthen ).

Thus Jesus identifies John the Baptist with the promise in Malachi, though not the real Elijah in person which John denied (Joh 1:21).

Robertson: Mat 17:12

They knew him not ( ouk epignōsan auton ).

Second aorist active indicative of epiginōskō , to recognize. Just as they do not know Jesus now (Joh 1:26). They killed John as they will Jesus the Son of Man.

Robertson: Mat 17:13

Then understood ( tote sunēkan ).

One of the three k aorists. It was plain enough even for them. John was Elijah in spirit and had prepared the way for the Messiah.

Robertson: Mat 17:15

Epileptic ( selēniazetai ).

Literally, "moonstruck,""lunatic."The symptoms of epilepsy were supposed to be aggravated by the changes of the moon (cf. Mat 4:24).

Robertson: Mat 17:15

He has it bad ( kakōs echei )

as often in the Synoptic Gospels.

Robertson: Mat 17:17

Perverse ( diestrammenē ).

Distorted, twisted in two, corrupt. Perfect passive participle of diastrephō .

Vincent: Mat 17:1

Taketh ( παραλαμβάνει )

Rev. gives the force of the preposition παρά , taketh with him.

Vincent: Mat 17:1

Apart ( κατ ' ἰδίαν )

Not said of the mountain, as isolated, but of the disciples; so that they might be alone with him. Compare Mar 9:2, apart by themselves (κατ ' ἰδίαν μόνους : lit., apart alone ) .

Vincent: Mat 17:2

He was transfigured ( μετεμορφώθη )

μετά , denoting change or transfer, and μορφή , form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from σχῆμα , the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The μορφή partakes of the essence of a thing; the σχῆμα is an accident which may change, leaving the form unaffected. Compare Mar 16:12; Christ " appeared in another form " (μορφή ) , and 1Co 7:31 : " the fashion (σχῆμα ) of the world passeth away." The distinction passes into the verbs compounded with these two nouns. Thus, Rom 12:2, " Be not conformed to this world," is μὴ συσχηματίζεσθε ; i.e., be not fashioned according to the fleeting fashion of this world. So Rev., fashioned. See, also, 2Co 11:13, 2Co 11:14, 2Co 11:15, where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other hand, a change in the inner life is described as a change of μορθή , never of σχῆμα . Hence, Rom 12:2, " Be ye transformed (μεταμορφοῦσθε ) ; the change taking place by the renewing of the mind. Compare Rom 8:29; 2Co 3:18; Phi 3:21; and see, further, on Phi 2:6, Phi 2:7.

Why, then, it may be asked, is a compound of μορφή employed in this description of the transfigured Saviour, since the change described is a change in his outward appearance? It may be answered, because a compound of σχῆμα , expressing merely a change in the aspect of Christ's person and garments, would not express the deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A fore-shadowing or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality of his being, and prophetic of his revelation " as he is" (1Jo 3:2), in the glory which he had with the Father before the world was (Joh 17:5). In truth, there is a deep and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the dead patriarchs could not wholly convey: a revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This is my beloved Son.

The same truth is illustrated in the use of μορφή in Mar 16:12, where it is said that Jesus appeared in a different form (ἐν ἑτέρᾳ μορφῇ ) after his resurrection. The accidents of figure, face, pierced hands and feet, were the same; but an indefinable change had passed upon him, the characteristic of which was that it prefigured his passing into the condition peculiar and appropriate to his essential spiritual and divine being.

Vincent: Mat 17:4

Let us make ( ποιήσωμεν )

But the best texts read, ποιήσω , I will make, which is more characteristic of Peter. He would erect the booths himself.

Vincent: Mat 17:4

Three tabernacles ( σκηνάς )

Tents or booths, out o£ the brushwood lying near. Peter realized that it was night, and was for preparing shelters into which the heavenly visitants might retire after their interview.

Vincent: Mat 17:9

Vision ( ὅραμα ).

The spectacle.

Vincent: Mat 17:11

Cometh

Elijah cometh first. An abstract statement expressing the fact that Elijah's coming precedes in time the coming of the Messiah. It is a point of Jewish chronology; just as a teacher of history might say to his pupils, " The Saxons and Danes precede the Normans in England." Elijah had already come in the person of John the Baptist.

Vincent: Mat 17:15

Is lunatic ( σεληνιάζεται )

Rev., epileptic. The A. V. preserves the etymology of the word (σελήνη , the moon ) , but lunatic conveys to us the idea of demented; while the Rev. epileptic gives the true character of the disease, yet does not tell us the fact contained in the Greek word, that epilepsy was supposed to be affected by the changes of the moon. See on Mat 4:24.

Vincent: Mat 17:17

Perverse ( διεστραμμένη )

Wyc., wayward. Tynd., crooked; διά , throughout ; στερέφω , to twist. Warped.

Wesley: Mat 17:1

Probably Mount Tabor. Mar 9:2; Luk 9:28.

Wesley: Mat 17:2

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.

Wesley: Mat 17:3

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.

Wesley: Mat 17:4

The words of rapturous surprise. He says three, not six: because the apostles desired to be with their Master.

Wesley: Mat 17:5

As superior even to Moses and the prophets. See Deu 18:17.

Wesley: Mat 17:7

And doubtless the same moment he gave them courage and strength.

Wesley: Mat 17:9

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.

Wesley: Mat 17:10

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?

Wesley: Mat 17:11

In order to the coming of Christ.

Wesley: Mat 17:12

And yet when the Jews asked John, Art thou Elijah? He said, I am not, Joh 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.

Wesley: Mat 17:14

Mar 9:14; Luk 11:37.

Wesley: Mat 17:15

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.

Wesley: Mat 17:17

Our Lord speaks principally this to his disciples.

Wesley: Mat 17:17

Before you steadfastly believe?

Clarke: Mat 17:1

After six days - Mar 9:2, has the same number; but Luke says, Luk 9:28, after eight days. The reason of this difference seems to be the following: Matthew and Mark reckon the days from that mentioned in the preceding chapter, to that mentioned in this; Luke includes both days, as well as the six intermediate: hence, the one makes eight, the other six, without any contradiction

Clarke: Mat 17:1

Peter, James, and John - He chose those that they might be witnesses of his transfiguration: two or three witnesses being required by the Scripture to substantiate any fact. Eminent communications of the Divine favor prepare for, and entitle to, great services and great conflicts. The same three were made witnesses of his agony in the garden, Mat 26:37

Clarke: Mat 17:1

A high mountain - This was one of the mountains of Galilee; but whether Mount Tabor or not, is uncertain. Some think it was Mount Hermon. St. Luke says, Christ and his disciples went up into the mountain to pray, Luk 9:28.

Clarke: Mat 17:2

Was transfigured - That fullness of the Godhead, which dwelt bodily in Christ, now shone forth through the human nature, and manifested to his disciples not only that Divinity which Peter had before confessed, Mat 16:16, but also the glorious resurrection body, in which they should exist in the presence of God to eternity

Clarke: Mat 17:2

White as the light - But the Cod. Bezae, some of the ancient versions, and several of the fathers, read ως χιων, as snow; and this is the reading in Mar 9:3.

Clarke: Mat 17:3

Moses and Elias - Elijah came from heaven in the same body which he had upon earth, for he was translated, and did not see death, 2Ki 2:11. And the body of Moses was probably raised again, as a pledge of the resurrection; and as Christ is to come to judge the quick and the dead, for we shall not all die, but all shall be changed, 1Co 15:51, he probably gave the full representation of this in the person of Moses, who died, and was thus raised to life, (or appeared now as he shall appear when raised from the dead in the last day), and in the person of Elijah, who never tasted death. Both their bodies exhibit the same appearance, to show that the bodies of glorified saints are the same, whether the person had been translated, or whether he had died. It was a constant and prevalent tradition among the Jews, that both Moses and Elijah should appear in the times of the Messiah, and to this very tradition the disciples refer, Mat 17:10

We may conceive that the law in the person of Moses, the great Jewish legislator, and the prophets in the person of Elijah, the chief of the prophets, came now to do homage to Jesus Christ, and to render up their authority into his hands; as he was the End of the law, and the grand subject of the predictions of the prophets. This appears more particularly from what St. Luke says, Luk 9:31, that Moses and Elijah conversed with our Lord on his death, which he was about to accomplish, ( πληρουν to fulfill), because in it, all the rites, ceremonies, and sacrifices of the law, as well as the predictions of the prophets, were fulfilled.

Clarke: Mat 17:4

Peter said - let us make, etc. - That is, when he saw Moses and Elijah ready to depart from the mount, Luk 9:33, he wished to detain them, that he might always enjoy their company with that of his Lord and Master, still supposing that Christ would set up a temporal kingdom upon earth.

Clarke: Mat 17:5

A bright cloud overshadowed them - Or as six MSS. and Ephraim read it, a cloud of light, νεφελη φωτος ; which reading Griesbach has admitted into the text. As a bright cloud, or a cloud of light could not overshadow, or cast any kind of shade, the word επεσκιασεν should be translated, surrounded them. A cloud was frequently the symbol of the Divine presence; but such a cloud had always something very remarkable in its appearance. Ezekiel, Eze 1:4, represents it as a great cloud, and a fire unfolding itself, and a brightness about it, and out of the midst thereof, as the color of amber out of the midst of the fire; and in Eze 1:28, he tells us that this was the appearance of the likeness of the glory of the Lord. See also Exo 16:10; Exo 40:33, etc.; Eze 43:2, and 1Ch 5:14. But it was generally in a thick, dark cloud, that God manifested himself under the law; see Exo 19:9; Exo 20:21. This might be designed as emblematical of the old covenant, which was but the shadow of the good things which were to come, Heb 10:1; and the cloud of light mentioned here, the emblem of that glorious display of God, in his Gospel, by which life and immortality were brought to light, 2Ti 1:10

Clarke: Mat 17:5

This is my beloved Son - Ουτος εϚιν ο υιος μου ο αγαπητος, εν ω ευδοκησα, This is my Son, the beloved one, in who I have delighted, or, been well pleased. God adds his testimony of approbation to what was spoken of the sufferings of Christ by Moses and Elijah; thus showing that the sacrificial economy of the old covenant was in itself of no worth, but as it referred to the grand atonement which Jesus was about to make; therefore he says, In him Have I delighted, ( ευδοκησα ), intimating that it was in him alone, as typified by those sacrifices, that he Had delighted through the whole course of the legal administration; and that it was only in reference to the death of his Son that he accepted the offerings and oblations made to him under the old covenant. Hear Him. The disciples wished to detain Moses and Elijah that they might hear them: but God shows that the law which had been in force, and the prophets which had prophesied, until now, must all give place to Jesus; and he alone must now be attended to, as the way, the truth, and the life; for no man could now come unto the Father but through him. This voice seems also to refer to that prediction in Deu 18:15. The Lord shall raise up a Prophet like unto me: Him Shall Ye Hear. Go no more to the law, nor to the prophets, to seek for a coming Messiah; for behold he Is come! Hear and obey him, and him only

This transfiguration must have greatly confirmed the disciples in the belief of a future state, and in the doctrine of the resurrection; they saw Moses and Elijah still Existing, though the former had been gathered to his fathers upwards of 1400 years, and the latter had been translated nearly 900.

Clarke: Mat 17:6

Fell on their face - Dismayed by the voice, and dazzled by the glory of the cloud. So Daniel, Dan 8:17, and Saul of Tarsus, Act 9:4.

Clarke: Mat 17:7

Jesus came and touched them - Exactly parallel to this account is Dan 8:18, I was in a deep sleep, i.e. (a trance) on my face towards the ground; but he Touched me, and set me upright. From Jesus alone are we to expect Divine communications, and by his power only are we able to bear and improve them. It is very likely that this transfiguration took place in the night, which was a more proper season to show forth its glory than the day time, in which a part of the splendor must necessarily be lost by the presence of the solar light. Besides, St. Luke, Luk 9:37, expressly says, that it was on the next day after the transfiguration that our Lord came down from the mount.

Clarke: Mat 17:9

Tell the vision to no man - See the note on Mat 16:20; and farther observe, that as this transfiguration was intended to show forth the final abolition of the whole ceremonial law, it was necessary that a matter which could not fail to irritate the Jewish rulers and people should be kept secret, till Jesus had accomplished vision and prophecy by his death and resurrection

The whole of this emblematic transaction appears to me to be intended to prove

1st. The reality of the world of spirits, and the immortality of the soul

2dly. The resurrection of the body, and the doctrine of future rewards and punishments, see Mat 16:27

3dly. The abolition of the Mosaic institutions, and, the fulfillment of the predictions of the prophets relative to the person, nature, sufferings, death, and resurrection of Christ, and the glory that should follow

4thly. The establishment of the mild, light-bringing, and life-giving Gospel of the Son of God. An

5thly. That as the old Jewish covenant and Mediatorship had ended, Jesus was now to be considered as the sole Teacher, the only availing offering for sin, and the grand Mediator between God and man

There are many very useful remarks on this transaction, by the late venerable Bp. Porteus.

Clarke: Mat 17:10

His disciples - instead of His disciples, some MSS., with the Coptic, Armenian, Vulgate, all the Itala except two, and Origen, read simply, οι μαθηται, The disciples, i.e. those only who had been with him on the mount, Peter, James, and John

Clarke: Mat 17:10

Why then say the scribes that Elias must first come? - As the disciples saw that Elijah returned to heaven, knowing the tradition of the elders, and the prophecy on which the tradition was founded, Mal 4:5, Mal 4:6, Behold I send you Elijah the prophet, before the great and terrible day of the Lord shall come; and he shall turn the hearts, etc., it was natural enough for them to inquire what the meaning of the tradition, and the intention of the prophecy, were.

Clarke: Mat 17:11

Elias - shall first come, and restore all things - Or will reform, αποκαταστησει ; this word our Lord quotes from the Septuagint; who render the Hebrew והשוב לב אבות על בנים vehesheb leb aboth al banim , he will cause the heart of the fathers to turn to the children, by, ος αποκαταστησει καρδιαν πατρος προς υιον, who will convert, or restore, the heart of the father to the son. We are not therefore to understand the version of the Septuagint quoted by our Lord in any other sense than the Hebrew will allow. No fanciful restoration of all men, devils and damned spirits, is spoken of as either being done, or begun, by the ministry of John; but merely that he should preach a doctrine tending to universal reformation of manners, and should be greatly successful: see Mat 3:1-7, and especially Luk 3:3-15, where we find that a general reformation had taken place

1.    among the common people

2.    among the tax-gatherers; an

3.    among the soldiers

And as John announced the coming Christ, who was to baptize with the Holy Ghost, i.e. to enlighten, change, and purify the heart, that the reform might be complete, both outward and inward, he may be said, in the strictest sense of the word, to have fulfilled the prophecy: and that he was the Elijah mentioned by Malachi, the words of Gabriel to the virgin Mary prove; Luk 1:17. And he (John) shall go before him (Christ) in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, etc.; and that his ministry was powerfully effectual for this purpose, we have already seen.

Clarke: Mat 17:12

Knew him not - Or, ουκ επιγνωσαν αυτον, They have not acknowledged him. That is, the Jewish rulers have not acknowledged him, did not receive him as the forerunner of the Messiah. But it appears that all the rest acknowledged him as such; and some, from the power and demonstration of his preaching, were inclined to think he was more, even the Messiah himself: see Luk 3:15.

Clarke: Mat 17:13

Then the disciples understood - When he spoke of the sufferings of this prophetic Elijah, and also of his own, which had been the subject of the conversation on the mount, during the transfiguration, they clearly apprehended that he spoke of John the Baptist.

Clarke: Mat 17:14

When they were come to the multitude - It appears that a congregation had been collected during our Lord’ s stay on the mount: how great must have been the desire of these people to hear the words of Christ! The assembly is self-collected, and no delay on the preacher’ s side discourages them - they continue to wait for him. In the present day how rare is this zeal! How few by the most pathetic invitation can be brought together, even at the most convenient times, to hear the same doctrines, and to get their souls healed by the same wonder-working Christ

Clarke: Mat 17:14

Kneeling down to him - Or falling at his knees, γονυπετων . The ancients consecrated the Ear to memory; the Forehead to genius; the Right Hand to faith; and the Knees to mercy: hence those who entreated favor fell at and touched the knees of the person whose kindness they supplicated. See Wakefield’ s Commentary; and see the note on Exo 9:29; where the subject is largely explained.

Clarke: Mat 17:15

My son - is lunatic - Σεληνιαζεται . One who was most affected with this disorder at the change and full of the moon. See on Mat 4:24 (note). But this lunacy was occasioned by a demon, see Mat 17:18, and Mar 9:17; Luk 9:38. In this case, the devil intended to hide himself under the appearance of a natural disorder, that no supernatural means might be resorted to for his expulsion. See a remarkable account on Luk 9:39 (note)

Clarke: Mat 17:15

Falleth ofttimes into the fire, and oft into the water - The paroxysms of his disorder frequently recurred; and among his numerous falls, some were into the fire and some into the water: so that, on this account, his life was in continual danger. Those who are under the influence of the devil are often driven to extremes in every thing. Such are often driven into the fire of presumption, or the waters of despair. Satan takes advantage of our natural temper, state of health, and outward circumstances, to plague and ruin our souls.

Clarke: Mat 17:16

Thy disciples could not cure him - No wonder, when the cure must be effected by supernatural agency, and they had not faith enough to interest the power of God in their behalf, Mat 17:20. A spiritual disorder must have a spiritual remedy: natural means, in such cases, signify just - nothing.

Clarke: Mat 17:17

O faithless and perverse generation! - These and the following words may be considered as spoken

1.    To the disciples, because of their unbelief, Mat 17:20

2.    To the father of the possessed, who should have brought his son to Christ

3.    To the whole multitude, who were slow of heart to believe in him as the Messiah, notwithstanding the miracles which he wrought

See Kypke

Perverse, διεστραμμενη, signifies -

1.    Such as are influenced by perverse opinions, which hinder them from receiving the truth: and

2.    Such as are profligate in their manners

Kypke. This last expression could not have been addressed to the disciples, who were certainly saved from the corruption of the world, and whose minds had been lately divinely illuminated by what passed at and after the transfiguration: but at all times the expression was applicable to the Jewish people.

Clarke: Mat 17:18

Jesus rebuked the devil - Deprived him of all power to torment the child; and obliged him to abandon his present usurped habitation

There are some souls whose cure God reserves to himself alone, and to whom all the applications of his ministers appear to be utterly ineffectual. He sometimes does all without them, that they may know they can never do any good without him. Quesnel.

Calvin: Mat 17:1

Mat 17:1.And after six days We must first inquire for what purpose Christ clothed himself with heavenly glory for a short time, and why he did not admit more than three of his disciples to be spectators. Some think that he did so, in order to fortify them against the trial which they were soon to meet with, arising from his death. That does not appear to me to be a probable reason; for why should he have deprived the rest of the same remedy, or rather, why does he expressly forbid them to make known what they had seen till after his resurrection, but because the result of the vision would be later than his death? I have no doubt whatever that Christ intended to show that he was not dragged unwillingly to death, but that he came forward of his own accord, to offer to the Father the sacrifice of obedience. The disciples were not made aware of this till Christ rose; nor was it even necessary that, at the very moment of his death, they should perceive the divine power of Christ, so as to acknowledge it to be victorious on the cross; but the instruction which they now received was intended to be useful at a future period both to themselves and to us, that no man might take offense at the weakness of Christ, as if it were by force and necessity that he had suffered. ⁴⁷⁷ It would manifestly have been quite as easy for Christ to protect his body from death as to clothe it with heavenly glory.

We are thus taught that he was subjected to death, because he wished it to be so; that he was crucified, because he offered himself. That same flesh, which was sacrificed on the cross and lay in the grave, might have been exempted from death and the grave; for it had already partaken of the heavenly glory. We are also taught that, so long as Christ remained in the world, bearing the form of a servant, and so long as his majesty was concealed under the weakness of the flesh, nothing had been taken from him, for it was of his own accord that he emptied himself, (Phi 2:7;) but now his resurrection has drawn aside that veil by which his power had been concealed for a time.

Our Lord reckoned it enough to select three witnesses, because that is the number which the Law has laid down for proving any thing;

at the mouth of two witnesses or three witnesses,
(Deu 17:6.)

The difference as to time ought not to give us uneasiness. Matthew and Mark reckon six entire days, which had elapsed between the events. Luke says that it happened about eight days afterwards, including both the day on which Christ spake these words, and the day on which he was transfigured. We see then that, under a diversity of expression, there is a perfect agreement as to the meaning.

Calvin: Mat 17:2

2.And was transfigured before them Luke says that this happened while he was praying; and from the circumstances of time and place, we may infer that he had prayed for what he now obtained, that in the brightness of an unusual form his Godhead might become visible; not that he needed to ask by prayer from another what he did not possess, or that he doubted his Father’s willingness, but because, during the whole course of his humiliation, he always ascribed to the Father whatever he did as a divine Person, and because he intended to excite us to prayer by his example.

His transfiguration did not altogether enable his disciples to see Christ, as he now is in heaven, but gave them a taste of his boundless glory, such as they were able to comprehend. Then his face shone as the sun; but now he is far beyond the sun in brightness. In his raiment an unusual and dazzling whiteness appeared; but now without raiment a divine majesty shines in his whole body. Thus in ancient times God appeared to the holy fathers, not as He was in Himself, but so far as they could endure the rays of His infinite brightness; for John declares that not until

they are like him will they see him as he is, (1Jo 3:2.)

There is no necessity for entering here into ingenious inquiries as to the whiteness of his garments, or the brightness of his countenance; for this was not a complete exhibition of the heavenly glory of Christ, but, under symbols which were adapted to the capacity of the flesh, he enabled them to taste in part what could not be fully comprehended.

Calvin: Mat 17:3

3.And, lo, there appeared to them Moses and Elijah It is asked, Were Moses and Elijah actually present? or was it only an apparition that was exhibited to the disciples, as the prophets frequently beheld visions of things that were absent? Though the subject admits, as we say, of arguments on both sides, yet I think it more probable that they were actually brought to that place. There is no absurdity in this supposition; for God has bodies and souls in his hand, and can restore the dead to life at his pleasure, whenever he sees it to be necessary. Moses and Elijah did not then rise on their own account, ⁴⁷⁸ but in order to wait upon Christ. It will next be asked, How came the apostles to know Moses and Elijah, whom they had never seen? The answer is easy. God, who brought them forward, gave also signs and tokens by which they were enabled to know them. It was thus by an extraordinary revelation that they obtained the certain knowledge that they were Moses and Elijah

But why did these two appear rather than others who equally belonged to the company of the holy fathers? It was intended to demonstrate that Christ alone is the end of the Law and of the Prophets; and that single reason ought to satisfy us: for it was of the utmost importance to our faith that Christ did not come into our world without a testimony, but with commendations which God had formerly bestowed. I have no objection, however, to the reason which is commonly adduced, that Elijah was selected, in preference to others, as the representative of all the Prophets; because, though he left nothing in writing, yet next to Moses he was the most distinguished of their number, restored the worship of God which had been corrupted, and stood unrivaled in his exertions for vindicating the Law and true godliness, which was at that time almost extinct.

And they conversed with Jesus When they appeared along with Christ, and held conversation with him, this was a declaration of their being agreed. The subject on which they conversed is stated by Luke only: they talked of the decease which awaited Christ at Jerusalem This must not be understood to refer to them as private individuals, but rather to the commission which they had formerly received. Though it was now a long time since they had died and finished the course of their calling, yet our Lord intended once more to ratify by their voice what they had taught during their life, in order to inform us that the same salvation, through the sacrifice of Christ, is held out to us in common with the holy fathers. At the time when the ancient prophets uttered their predictions concerning the death of Christ, he himself, who was the eternal wisdom of God, was sitting on the invisible throne of his glory. Hence it follows that, when he was clothed in flesh, he was not liable to death any farther than as he submitted to it of his own free will.

Calvin: Mat 17:4

4.Lord, it is good for us to be here Luke tells us that Peter uttered these words while Moses and Elijah were departing; and hence we infer that he was afraid lest, at their departure, that pleasant and delightful exhibition should vanish away. We need not wonder that Peter was so captivated by the loveliness of what he beheld, as to lose sight of every other person, and rest satisfied with the mere enjoyment of it; as it is said in the psalm,

In thy presence is fulnessess of joy, (Psa 16:11.)

But his desire was foolish; first, because he did not comprehend the design of the vision; secondly, because he absurdly put the servants on a level with their Lord; and, thirdly, he was mistaken in proposing to build fading tabernacles ⁴⁷⁹ for men who had been already admitted to the glory of heaven and of the angels.

I have said that he did not understand the design of the vision; for, while he was hearing, from the mouth of Moses and Elijah, that the time of Christ’s death was at hand, he foolishly dreamed that his present aspect, which was temporary, would endure for ever. And what if the kingdom of Christ had been confined in this way to the narrow limits of twenty or thirty feet? Where would have been the redemption of the whole world? Where would have been the communication of eternal salvation? It was also highly absurd to conceive of Moses and Elijah as companions of the Son of God, as if it had not been proper that all should be reduced to a lower rank, that he alone may have the pre-eminence. And if Peter is satisfied with his present condition, why does he suppose that earthly supports were needed by those persons, the very sight of whom, he imagined, was enough to make him happy?

Justly, therefore, is it stated by two of the Evangelists, that he knew not what he said; and Mark assigns the reason, that they were afraid; for God did not intend that the apostles should, at that time, derive any advantage from it beyond that of beholding for a moment, as in a bright mirror, the divinity of his Son. At a later period, he pointed out to them the fruit of the vision, and corrected the error of their judgment. What is stated by Mark must therefore mean, that Peter was carried away by frenzy, and spoke like a man who had lost his senses.

Calvin: Mat 17:5

5.Lo, a bright cloud overshadowed them Their eyes were covered by a cloud, in order to inform them, that they were not yet prepared for beholding the brightness of the heavenly glory. For, when the Lord gave tokens of his presence, he employed, at the same time, some coverings to restrain the arrogance of the human mind. So now, with the view of teaching his disciples a lesson of humility, he withdraws from their eyes the sight of the heavenly glory. This admonition is likewise addressed to us, that we may not seek to pry into the secrets which lie beyond our senses, but, on the contrary, that every man may keep within the limits of sobriety, according to the measure of his faith. In a word, this cloud ought to serve us as a bridle, that our curiosity may not indulge in undue wantonness. The disciples, too, were warned that they must return to their former warfare, and therefore must not expect a triumph before the time.

And, lo, a voice from the cloud It deserves our attention, that the voice of God was heard from the cloud, but that neither a body nor a face was seen. Let us therefore remember the warning which Moses gives us, that God has no visible shape, lest we should deceive ourselves by imagining that He resembled a man, (Deu 4:15.) There were, no doubt, various appearances under which God made himself known to the holy fathers in ancient times; but in all cases he refrained from using signs which might induce them to make for themselves idols. And certainly, as the minds of men are too strongly inclined to foolish imaginations, there was no necessity for throwing oil upon the flame. ⁴⁸⁰ This manifestation of the glory of God was remarkable above all others. When he makes a cloud to pass between Him and us, and invites us to himself by His voice, what madness is it to attempt to place Him before our eyes by a block of wood or of stone? Let us therefore endeavor to enter by faith alone, and not by the eyes of flesh, into that inaccessible light in which God dwells. The voice came from the cloud, that the disciples, knowing it to have proceeded from God, might receive it with due reverence.

This is my beloved Son I willingly concur with those who think that there is an implied contrast of Moses and Elijah with Christ, and that the disciples of God’s own Son are here charged to seek no other teacher. The word Son is emphatic, and raises him above servants. There are two titles here bestowed upon Christ, which are not more fitted to do honor to him than to aid our faith: a beloved Son, and a Master. The Father calls him my beloved Son, in whom I am well pleased, and thus declares him to be the Mediator, by whom he reconciles the world to himself. When he enjoins us to hear him, he appoints him to be the supreme and only teacher of his Church. It was his design to distinguish Christ from all the rest, as we truly and strictly infer from those words, that by nature he was God’s only Son In like manner, we learn that he alone is beloved by the Father, and that he alone is appointed to be our Teacher, that in him all authority may dwell.

But it will perhaps be objected, Does not God love angels and men? It is easy to reply, that the fatherly love of God, which is spread over angels and men, proceeds from him as its source. The Son is beloved by the Father, not so as to make other creatures the objects of his hatred, but so that he communicates to them what belongs to himself. There is a difference, no doubt, between our condition and that of the angels; for they never were alienated from God, and therefore needed not that he should reconcile them; while we are enemies on account of sin, till Christ procure for us his favor. Still, it is a fixed principle that God is gracious to both, only so far as he embraces us in Christ; for even the angels would not be firmly united to God if Christ were not their Head. It may also be observed that, since the Father here speaks of himself as different from the Son, there is a distinction of persons; for they are one in essence and alike in glory.

Hear him I mentioned a little ago, that these words were intended to draw the attention of the Church to Christ as the only Teacher, that on his mouth alone it may depend. For, though Christ came to maintain the authority of the Law and the Prophets, (Mat 5:17,) yet he holds the highest rank, so that, by the brightness of his gospel, he causes those sparks which shone in the Old Testament to disappear. He is the Sun of righteousness, whose arrival brought the full light of day. And this is the reason why the Apostle says (Heb 1:1) that

God, who at sundry times and in various ways spoke formerly by the Prophets, hath in these last days spoken to us by his beloved Son.

In short, Christ is as truly heard at the present day in the Law and in the Prophets as in his Gospel; so that in him dwells the authority of a Master, which he claims for himself alone, saying, One is your Master, even Christ, (Mat 23:8.) But his authority is not fully acknowledged, unless all the tongues of men are silent. If we would submit to his doctrine, all that has been invented by men must be thrown down and destroyed. He is every day, no doubt, sending out teachers, but it is to state purely and honestly what they have learned from him, and not to corrupt the gospel by their own additions. In a word, no man can be regarded a faithful teacher of the Church, unless he be himself a disciple of Christ, and bring others to be taught by him.

Calvin: Mat 17:6

6.And having heard this God intended that the disciples should be struck with this terror, in order to impress more fully on their hearts the remembrance of the vision. Yet we see how great is the weakness of our nature, which trembles in this manner at hearing the voice of God. If ungodly men mock at God, or despise him without concern, it is because God does not address them so as to cause his presence to be felt; but the majesty of God, as soon as we perceive him, must unavoidably cast us down.

Calvin: Mat 17:7

7.Then Jesus approaching touched them Christ raises them up when they had fallen, and by so doing performs his office; for he came down to us for this very purpose, that by his guidance believers might boldly enter into the presence of God, and that his majesty, which otherwise would swallow up all flesh, might no longer fill them with terror. Nor is it only by his words that he comforts, but by touching also that he encourages them.

Calvin: Mat 17:8

8.They saw no man but Jesus only When it is said that in the end they saw Christ alone, this means that the Law and the Prophets had a temporary glory, that Christ alone might remain fully in view. If we would properly avail ourselves of the aid of Moses, we must not stop with him, but must endeavor to be conducted by his hand to Christ, of whom both he and all the rest are ministers. This passage may also be applied to condemn the superstitions of those who confound Christ not only with prophets and apostles, but with saints of the lowest rank, in such a manner as to make him nothing more than one of their number. But when the saints of God are eminent in graces, it is for a totally different purpose than that they should defraud Christ of a part of his honor, and appropriate it to themselves. In the disciples themselves we may see the origin of the mistake; for so long as they were terrified by the majesty of God, their minds wandered in search of men, but when Christ gently raised them up, they saw him alone If we are made to experience that consolation by which Christ relieves us of our fears, all those foolish affections, which distract us on every hand, will vanish away.

Calvin: Mat 17:9

Mat 17:9.And as they were going down from the mountain We have said that the time for making known the vision was not yet fully come; and, indeed, the disciples would not have believed it, if Christ had not given a more striking proof of his glory in his resurrection. But after that his divine power had been openly displayed, that temporary exhibition of his glory began to be admitted, so as to make it fully evident that, even during the time that he emptied himself, (Phi 2:7,) he continued to retain his divinity entire, though it was concealed under the veil of the flesh. There are good reasons, therefore, why he enjoins his disciples to keep silence, till he be risen from the dead.

Calvin: Mat 17:10

10.And his disciples asked him, saying No sooner is the resurrection mentioned than the disciples imagine that the reign of Christ is commenced; ⁴⁸² for they explain this word to mean that the world would acknowledge him to be the Messiah. That they imagined the resurrection to be something totally different from what Christ meant, is evident from what is stated by Mark, that they disputed with each other what was the meaning of that expression which he had used, To rise from the dead Perhaps, too, they were already under the influence of that dream which is now held as an undoubted oracle among the Rabbins, that there would be a first and a second coming of the Messiah; that in the first he would be mean and despised, but that this would be shortly afterwards followed by his royal dignity. And, indeed, there is some plausibility in that error, for it springs from a true principle. The Scripture, too, speaks of a first and a second coming of the Messiah; for it promises that he will be a Redeemer, to expiate by his sacrifice the sins of the world ⁴⁸³ And such is the import of the following prophecies:

Rejoice, daughter of Zion, behold, thy King cometh, poor, sitting on an ass,
(Zec 9:9.)

We beheld him, and he had no form or beauty, and he resembled a leper, so that we had no esteem for him,
(Isa 53:3.)

Again, Scripture represents him as victorious over death, and as subjecting all things to his dominion. But we see how the Rabbins corrupt the pure word of God by their inventions; and as every thing was greatly corrupted in the time of our Lord, it is probable that the people had also embraced this foolish notion.

Why do the scribes say that Elijah must come first? The gross mistakes which they committed as to the person of Elijah have been pointed out on two or three occasions. ⁴⁸⁴ Perhaps, too, they cunningly and wickedly endeavored to lessen the authority of Christ by bringing forward Elijah; for as it had been promised that Elijah would come as the forerunner of Messiah, to prepare the way before him, (Mal 3:1,) it was easy to excite a prejudice against Christ, by saying that he came unaccompanied by Elijah By a trick closely resembling this, the devil enchants the Papists of the present day not to expect the day of judgment till Elijah and Enoch have appeared. ⁴⁸⁵ It may not usually be conjectured that this expedient was purposely resorted to by the scribes, in order to represent Christ as unworthy of confidence, because he wanted the legitimate badge of the Messiah.

Calvin: Mat 17:11

11.Elijah indeed will come first We have stated elsewhere the origin of that error which prevailed among the Jews. As John the Baptist was to resemble Elijah by restoring the fallen condition of the Church, the prophet Malachi (Mal 4:5) had even given to him the name of Elijah; and this had been rashly interpreted by the scribes, as if Elijah the Tishbite (1Kg 17:1) were to return a second time to the world. Christ now declares that every thing which Malachi uttered was true, but that his prediction had been misunderstood and distorted from its true meaning. “The promise,” says he, “that Eliah would come was true, and has been already fulfilled; but the scribes have already rejected Elijah, whose name they idly and falsely plead in opposing me.”

And will restore all things This does not mean that John the Baptist restored them perfectly, but that he conveyed and handed them over to Christ, who would complete the work which he had begun. Now as the scribes had shamefully rejected John, Christ reminds his disciples that the impostures of such men ought not to give them uneasiness, and that it ought not to be reckoned strange, if, after having rejected the servant, they should, with equal disdain, reject his Master. And that no one might be distressed by a proceeding so strange, our Lord mentions that the Scripture contained predictions of both events, that the Redeemer of the world, and Elijah his forerunner, would be rejected by false and wicked teachers.

Calvin: Mat 17:17

Mat 17:17.O unbelieving and rebellious nation Though Christ appears to direct his discourse to the father of the lunatic, yet there can be no doubt that he refers to the scribes, as I have lately explained; for it is certain that the reproof is directed, not against ignorant and weak persons, but against those who, through inveterate malice, obstinately resist God. This is the reason why Christ declares that they are no longer worthy to be endured, and threatens that ere long he will separate from them. But nothing worse could happen to them than that Christ should leave them, and it was no light reproach that they rejected so disdainfully the grace of their visitation. We must also observe here, that we ought to treat men in various ways, each according to his natural disposition. For, while our Lord attracts to him the teachable by the utmost mildness, supports the weak, and gently arouses even the sluggish, he does not spare those crooked serpents, on whom he perceives that no remedies can effect a cure.

Defender: Mat 17:3

It is significant that this experience was said by Jesus to be a vision rather than the actual physical presence of Moses and Elijah (Mat 17:9). Moses was dead, whereas Elijah was still living, having been translated into heaven without dying (Deu 34:5, Deu 34:6; 2Ki 2:11). So far as Biblical revelation is concerned, all the souls of the Old Testament saints (except Enoch and Elijah) were still confined in Sheol at this time, and were not released until Christ freed them at His death and resurrection (Eph 4:8-10). At that time, "many bodies of the saints which slept arose" (Mat 27:52), but that great event was still in the future at this time."

Defender: Mat 17:5

This was the second of three occasions on which the Father in heaven validated His Son on earth (Mat 3:17; Joh 12:28). Many years later, Peter referred again to this voice from heaven (2Pe 1:17, 2Pe 1:18)."

Defender: Mat 17:8

It is significant that this amazing vision was withdrawn as soon as Peter wanted to place Moses and Elijah on the same level as Jesus (Mat 17:4). When Peter later described the event in his epistle (2Pe 1:16-18), he did not even mention Moses and Elijah. This example is important to remember when people supposedly see visions of Mary or other saints associated with Jesus. God would say again as He did on the Mount when people want to idolize such visions: "This is my beloved Son ... hear ye Him" (Mat 17:5)."

Defender: Mat 17:10

The disciples evidently thought that the appearance of Elijah on the Mount was the promised return of Elijah (Mal 4:5, Mal 4:6). But now he was gone."

Defender: Mat 17:11

The Lord Jesus, after telling the disciples that Elijah had only been a vision, assured them that Elijah really would come and restore all things, as Malachi had prophesied."

Defender: Mat 17:12

John the Baptist had come "in the spirit and power of Elias [Elijah]" (Luk 1:17), as the forerunner of Christ at His first coming, and he had been slain. Elijah will actually return as prophesied, as the forerunner of Christ at His second coming, and he also will finally be slain (see note on Rev 11:3-12). Thus, John was a type of Elijah."

TSK: Mat 17:1

after : Luke, taking in both the day of the preceding discourse and that of the transfiguration, as well as the six intermediate ones, says it was eight days after. Mar 9:2-13; Luk 9:28-36

Peter : Mat 26:37; Mar 5:37; Luk 8:51; 2Co 13:1

an high : 2Pe 1:18

TSK: Mat 17:2

transfigured : Luk 9:29; Rom 12:2; Phi 2:6, Phi 2:7 *Gr.

his face : Mat 28:3; Exo 34:29-35; Joh 1:14, Joh 17:24; Act 26:13-15; Rev 1:13-17, Rev 10:1; Rev 19:12, Rev 19:13, Rev 20:11

raiment : Psa 104:2; Mar 9:3

TSK: Mat 17:3

behold : Mar 9:4; Luk 9:30,Luk 9:31

Moses : Mat 11:13, Mat 11:14; Deu 18:18, Deu 34:5, Deu 34:6, Deu 34:10; Luk 24:27, Luk 24:44; Joh 1:17, Joh 5:45-47; 2Co 3:7-11; Heb 3:1-6

Elias : Mat 17:10-13; 1Ki 17:1, 1Ki 18:36-40; 2Ki 2:11-14; Mal 4:5, Elijah, Luk 1:17, Luk 9:33, Luk 16:16

TSK: Mat 17:4

answered : Mar 9:5, Mar 9:6; Luk 9:33

it is : Exo 33:18, Exo 33:19; Psa 4:6, Psa 16:11, Psa 63:1-5; Isa 33:17; Zec 9:17; Joh 14:8, Joh 14:9; Joh 17:24; Phi 1:23; 1Jo 3:2; Rev 21:23, Rev 22:3-5

TSK: Mat 17:5

behold : Exo 40:34, Exo 40:35; 1Ki 8:10-12; Psa 18:10,Psa 18:11; Luk 9:34; Act 1:9; Rev 1:7

a voice : Exo 19:19; Deu 4:11, Deu 4:12, Deu 5:22; Job 38:1; Psa 81:7; Joh 5:37, Joh 12:28-30; Act 9:3-6

This : Mat 3:17; Mar 1:11, Mar 9:7; Luk 3:22, Luk 9:35; Joh 3:16, Joh 3:35, Joh 5:20-23; Eph 1:6; Col 1:13 *marg. 2Pe 1:16, 2Pe 1:17

in whom : Mat 12:18; Isa 42:1, Isa 42:21; Joh 15:9, Joh 15:10

hear : Deu 18:15, Deu 18:19; Act 3:22, Act 3:23, Act 7:37; Heb 1:1, Heb 1:2, Heb 2:1-3, Heb 5:9, Heb 12:25, Heb 12:26

TSK: Mat 17:6

Lev 9:24; Jdg 13:20,Jdg 13:22; 1Ch 21:16; Eze 3:23, Eze 43:3; Dan 8:17, Dan 10:7-9; Dan 10:16, Dan 10:17; Act 22:7, Act 26:14; 2Pe 1:18

TSK: Mat 17:7

touched : Dan 8:18, Dan 9:21, Dan 10:10,Dan 10:18; Rev 1:17

Arise : Luk 24:5; Act 9:6

TSK: Mat 17:8

they saw : Mar 9:8; Luk 9:36; Act 12:10,Act 12:11

TSK: Mat 17:9

Jesus : Mat 16:20; Mar 8:30, Mar 9:9, Mar 9:10; Luk 8:56, Luk 9:21, Luk 9:22

until : Mat 17:23, Mat 16:21; Luk 18:33, Luk 18:34, Luk 24:46, Luk 24:47

TSK: Mat 17:10

Why : Mat 17:3, Mat 17:4, Mat 11:14, Mat 27:47-49; Mal 4:5, Mal 4:6; Mar 9:11; Joh 1:21, Joh 1:25

TSK: Mat 17:11

and restore : Mal 4:6; Luk 1:16, Luk 1:17, Luk 3:3-14; Act 3:21

TSK: Mat 17:12

and they : Mat 11:9-15, Mat 21:23-25, Mat 21:32; Mar 9:12, Mar 9:13, Mar 11:30-32; Luk 7:33; Joh 1:11; Joh 5:32-36; Act 13:24-28

but : Mat 11:2, Mat 14:3-10; Mar 6:14-28; Luk 3:19, Luk 3:20; Act 7:52

Likewise : Mat 16:21; Isa 53:3-12; Luk 9:21-25; Act 2:23, Act 3:14, Act 3:15, Act 4:10

TSK: Mat 17:13

the disciples : Mat 11:14

TSK: Mat 17:14

when : Mark 9:14-29; Luk 9:37-43

kneeling : Mar 1:40, Mar 10:17; Act 10:25, Act 10:26

TSK: Mat 17:15

have : Mat 15:22; Mar 5:22, Mar 5:23, Mar 9:22; Luk 9:38-42; Joh 4:46, Joh 4:47

for : Mat 4:24; Mar 9:17, Mar 9:18, Mar 9:20-22

he is : Σεληνιαζεται [Strong’ s G4583], from σεληνη [Strong’ s G4582], the moon, one who was affected with his disorder at the change and full of the moon. This is the case in some kinds of madness and epilepsy. This youth was no doubt epileptic; but it was evidently either produced or taken advantage of by a demon or evil spirit.

for ofttimes : Mat 8:31, Mat 8:32; Job 1:10-19, Job 2:7; Mar 5:4, Mar 5:5

TSK: Mat 17:16

and they : Mat 17:19, Mat 17:20; 2Ki 4:29-31; Luk 9:40; Act 3:16, Act 19:15, Act 19:16

TSK: Mat 17:17

O faithless : Mat 6:30, Mat 8:26, Mat 13:58, Mat 16:8; Mar 9:19, Mar 16:14; Luk 9:41, Luk 24:25; Joh 20:27; Heb 3:16-19

how long shall I be : Exo 10:3, Exo 16:28; Num 14:11, Num 14:27; Psa 95:10; Pro 1:22, Pro 6:9; Jer 4:14; Act 13:18

TSK: Mat 17:18

rebuked : Mat 12:22; Mar 1:34, Mar 5:8, Mar 9:25-27; Luk 4:35, Luk 4:36, Luk 4:41, Luk 8:29, Luk 9:42; Act 16:18, Act 19:13-15

from : Mat 9:22, Mat 15:28; Joh 4:52, Joh 4:53

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 17:1

Mat 17:1-9. See also Mar 9:2-10; Luk 9:28-36.

And after six days - That is, six days from the conversation recorded in the last chapter.

Luke Luk 9:28 says, about an eight days after. Matthew mentions the six days that intervened between the day of the conversation and the transfiguration. Luke includes both those days, and thus reckons eight. Besides, Luke does not pretend to fix the precise time. He says, "about an eight days after."

Taketh Peter, and James, and John - These three disciples were with him, also, in the garden of Gethsemane, Mar 14:33. He designed to prepare them in an eminent degree for the work of the gospel ministry by the previous manifestations of his glory, and of his patience in suffering.

Into a high mountain apart - That is, apart from the other disciples. It is commonly supposed that this was Mount Tabor, a high mountain in Galilee. The name of the mountain is not, however, mentioned in the New Testament. Luke adds Luk 9:28 that he went up there to pray. Our Saviour prayed much. When he did it he chose to be alone. For this purpose he often ascended mountains or went into the deserts. There is something in the solitude and deep and awful stillness of a lofty mountain favorable to devotion.

Barnes: Mat 17:2

And was transfigured before them - The word "transfigure"means to change the appearance or form. It does not denote the change of the substance of a thing, but simply of its appearance. It puts on a new aspect. What this change was we are expressly told.

1. His face shone as the sun; that is, with a special brightness. A similar appearance is described respecting Moses when he came down from the mount, Exo 34:29-30. See also Heb 1:3, where Christ is called the brightness of the glory of God: in the original, the splendor or shining, like the brightness of the sun.

2. The second change was that of his garments. They were white as the light. Mark says, "exceeding white as snow; so as no fuller on earth could white them."The word "fuller"means, commonly, one who dresses cloth or fulls it, so as to make it more thick and strong. Here it means one who bleaches cloth or makes it white; one who cleanses garments when by wearing they become soiled. Among the Greeks that was a distinct trade. Luke says, "white and glistering,"that is, resplendent, shining, or a very bright white. There is no evidence here that what is commonly said of him is true, that his body was so changed as to show what his glorified body is. His body, so far as the sacred writers inform us, underwent no change. All this splendor and glory was a change in appearance only. The Scriptures should be taken just as they are, without any attempt to affix a meaning to them which the sacred writers did not intend.

Raiment - Clothing. John may refer to this transfiguration in Joh 1:14, as Peter does in 2Pe 1:16-17.

Barnes: Mat 17:3

And behold there appeared unto them Moses and Elias - Moses, a distinguished servant of God, by whom the law was given, and whose institutions typified the Messiah. It was particularly proper that he should appear, when his prophecies and types were about to be fulfilled, and the rites which he had instituted were about to be done away. Elias, or Elijah, a distinguished prophet, taken to heaven without seeing death. See 2Ki 2:11. Elijah had been honored eminently by being thus translated, and still more by being made the model of the forerunner of the Messiah, Mal 4:5; Luk 1:17; Mat 11:14. They appeared "in glory"Luk 9:31; i. e., as they are in heaven with the glory which the redeemed have there.

Talking with him - Luke Luk 9:31 informs us that they conversed about "his decease which he should accomplish at Jerusalem."To redeemed spirits that death was an object of intense interest. By faith in that death they had been saved; and now that the Redeemer of mankind was about to die, it is no wonder that this was the burden of his and their thoughts.

Luke adds Luk 9:32 that "Peter and they that were with him were heavy with sleep."It is not improbable that this was in the night; that Jesus was engaged in prayer; and that he had permitted his weary followers to compose themselves to rest. It was after they were awaked that they saw this vision. Probably the sudden splendor, the bright shining aroused them from sleep.

Barnes: Mat 17:4

Let us make here three tabernacles - A tabernacle is a tent. It was made, commonly, by fixing posts into the ground, and stretching on them cloth fastened by cords. See the notes at Isa 33:20. In some instances they were made of branches of trees a temporary shelter from the sun and rain, not a permanent dwelling. Peter was rejoiced at the vision and desirous of continuing it. He proposed, therefore, that they should prolong this interview and dwell there. Mark adds, "For he wist not (that is, knew not) what to say, for they were sore afraid."They were frightened, amazed, and rejoiced; and, in the ecstasy of the moment, Peter proposed to remain there.

Barnes: Mat 17:5

A bright cloud overshadowed them - The word "overshadow"here means, rather, to "be diffused"or "spread"over them. It does not mean that it made a shade. A cloud was the symbol of the divine presence. Thus, God went before the Israelites in a cloudy pillar - dark by day and bright by night Exo 14:19-20; he appeared on Mount Sinai in a cloud bright by fire Exo 24:15-17; and a cloud, the symbol of the divine presence - called the Shechinah - dwelt continually in the most holy place in the temple, 1Ki 8:10-11; Eze 1:4; Eze 10:4. When, therefore, the disciples saw this cloud, they were prepared to hear the word of the Lord.

This is my beloved Son - This was the voice of God. This was the second time that, in a remarkable manner, God had declared this. See Mat 3:17. This was spoken to confirm the disciples; to make known to them that it was their duty to hear Christ rather than any other, and to honor him more than Moses and Elijah; and to strengthen their faith in him when they should go forth to preach the gospel after he was shamefully put to death. After this, it was impossible for them to doubt that he was truly the Son of God. See 2Pe 1:17-18.

Barnes: Mat 17:6

They fell on their face - They entered into the cloud, or the cloud enveloped them, Luk 9:34. "They were therefore afraid."They were awed at the presence of God, and prostrated themselves in solemn adoration on the ground, and their fears were removed only by the voice of their beloved Master. No man can see God and live; and it is only the glory of God, as it shines in the face of Christ (see 2Co 4:6), that mortals can bear.

Barnes: Mat 17:9

Tell the vision to no man - This vision was designed particularly to confirm them in the truth that he was the Messiah. While he was with them it was unnecessary that they should relate what they had seen. When he was crucified they would need this evidence that he was the Christ. Then they were to use it. There were three witnesses of it as many as the law required Deu 17:6; Heb 10:28, and the proof that he was the Messiah was clear. Besides, if they had told it then, it would have provoked the Jews and endangered his life. His time was not yet come.

Vision - Sight; appearance. What they had seen on the mount.

Charged them - Gave them a commandment.

The sole design of this transfiguration was to convince them that he was the Christ; that he was greater than the greatest of the prophets; that he was the Son of God.

Mark adds Mar 9:10, "they kept that saying with themselves, questioning one with another what the rising from the dead should mean."The Pharisees believed that the dead would rise, and there is no doubt that the disciples believed it; but their views were not clear, and, in particular, they did not understand what he meant by his rising from the dead. They do not appear to have understood, though he had told them Mar 12:40 that he would rise after three days.

Barnes: Mat 17:10-13

See also Mar 9:11-13.

Why then say the scribes ... - The disciples appear to have been satisfied now that he was the Messiah. The transfiguration had taken away all their doubts, but they recollected that it was a common doctrine among the Jews that Elijah would appear before the Messiah came, and they did not then recollect that he had appeared. To this difficulty the word then refers. "We are satisfied that thou art the Christ, but Elijah has not yet come, as was expected; what, then, is the meaning of the common opinions of our learned men, the scribes? Were they right or wrong in their expectation of Elijah?"See the notes at Mat 11:14.

Mat 17:11

Elias truly shall first come, and restore all things - He did not mean by this that Elijah was yet to come, for he tells them immediately Mat 17:12 that he had come; but he meant to affirm that it was a true doctrine which the scribes taught, that Elijah would appear before the coming of the Messiah. To "restore"means to put into the former situation. See Mat 12:13. Hence, it means to heal, to correct, to put in proper order. Here it means that Elijah would put things in a proper state; he would be the instrument of reforming the people, or of restoring them, in some measure, to proper notions about the Messiah and preparing them for his coming. Before the coming of John their views were erroneous, their expectations were worldly, and their conduct were exceedingly depraved. He corrected many of their notions about the Messiah (see Matt. 3), and he was the instrument of an extensive reformation, and thus restored them, in some degree, to correct views of their own system and of the Messiah, and to a preparation for his advent.

Mat 17:12

Elias is come already - That is, John the Baptist has come, in the spirit and power of Elias. See Luk 1:17.

They have done unto him whatsoever they listed - The word "list"is an old English word, signifying to choose, to desire, to be inclined. See Jdg 3:8. It means, here, that they had done to John as they pleased; that is, they had put him to death, Mat 14:10.

Mark adds Mar 9:12 that Jesus told them that it was "written of the Son of man that he must suffer many things, and be set at naught."This was written of him particularly in Isa 53:1-12. To be set at naught is to be esteemed as worthless or as nothing; to be cast out and despised. No prophecy was ever more strikingly fulfilled. See Luk 23:11, Luk 23:14-21. This narrative, with some additions, is found in Mark 9:14-29, and Luk 9:37-43.

Barnes: Mat 17:14

And when they were come to the multitude - This took place on the day following the transfiguration, Luk 9:37. This multitude was probably composed of persons who had attended on his ministry, many of whom were his real disciples. With them, as Mark Mar 9:15 informs us, were "scribes questioning with them."That is, they were probably professedly making inquiries about the Saviour, but really attempting to introduce their own sentiments, and to draw them off from him. They probably artfully asked them many questions about his birth, his family, his appearance, his manner of life, and his instructions, all which were contrary to the general expectation respecting the Messiah, and they intended, therefore, to insinuate that such a person could not be the Christ. The people were persuaded that he was the Messiah. and it would not have done to have attacked their opinions openly, but they attempted to gain the same point by sly insinuations. Error is always subtle, and often puts on the appearance of calm and honest inquiry. Well had he compared them to leavens, Mat 16:11-12. The multitude, seeing Jesus coming down, left the scribes, and ran to meet him (Mark). They were amazed, probably because they had not expected to see him there. In their joy at meeting him in this unexpected manner, they "saluted"him (Mark); that is, probably they prostrated themselves before him after the manner of salutation in Eastern countries. See the notes at Luk 10:4. Jesus, seeing the scribes and their artful design, reproved them by asking them why they questioned thus with his disciples, Mar 9:16. Conscious of their guilt and their base purpose, they returned no answer.

A certain man kneeling down to him - That is, saluting him, or showing high regard for him. See the notes at Luk 10:4. It did not imply religious homage, but merely high respect and earnest entreaty.

Barnes: Mat 17:15

Lord, have mercy - The word "Lord"here means "Sir,"a title of civility, not implying divinity.

My son - This was an only son (Luke). He was possessed with a devil. This calamity was attended with the following symptoms: he was lunatic (see the notes at Mat 4:24); he was sore vexed; that is, he suffered greatly, or was greatly afflicted; he fell often suddenly, in the manner of persons having epileptic fits; he was dumb - that is, he was mute except when the seizure was coming upon him, for Luke says that when the spirit took him he cried suddenly out; he foamed and gnashed with his teeth, and wasted away, or became poor and emaciated. Luke Luk 9:39 adds of the evil spirit, "it teareth him that he foameth again, and, bruising him, hardly departeth from him;"that is, scarcely departed from him, or he had only short intervals of reason, for so the passage in Luke, "bruising him, hardly departeth from him,"should be translated.

Barnes: Mat 17:16

And I brought him to thy disciples ... - That is, not to the apostles, for they had power over unclean spirits Mat 10:8, but to others of his followers who attempted to work miracles. It is probable that many of his disciples attempted this who were not personal attendants on his ministry, Mar 9:38.

Barnes: Mat 17:17

Then Jesus answered and said, O faithless and perverse generation! - Perverse means that which is twisted or turned from the proper direction; and is often used of the eyes, when one or both are turned from their natural position. Applied to a generation or race of people, it means that they hold opinions turned or perverted from the truth, and that they were wicked in their conduct. Jesus applied this, probably, to the Jews, and not to his real disciples.

How long shall I suffer you? - That is, how long shall I bear with you? How long is it necessary to show such patience and forbearance with your unbelief and perversity? This was not so much an expression of impatience or complaint as a reproof for their being so slow to believe that he was the Messiah, notwithstanding his miracles.

Mark adds Mar 9:20-22 that when he that was possessed was brought, the spirit, by a last desperate struggle, threw him down and tore him, and left him apparently dead. He adds further, that the case had existed during the whole life of his son, from a child. This was a case of uncommon obstinacy. The affliction was fixed and lasting. The disciples, seeing the obstinacy of the case - seeing that he was a deaf-mute, wasted away, torn, and foaming - despaired of being able to cure him. They lacked the faith which was necessary; doubted whether they could cure him, and therefore could not.

The father of the child said Mar 9:22, "If thou canst do anything, have compassion on us and help us;"an expression implying a weak faith, a lingering doubt whether he could restore him. Jesus replied to this, "If thou canst believe, all things are possible to him that believeth"Mar 9:23; implying that the difficulty in the case was not that he could not heal him, but that he had not the proper kind and degree of faith with which to come to him. That is, this cure shall be effected if you have faith. Not that his faith would give Jesus the power to heal him, but it would render it proper that he should exert that power in his favor. In this way, and in this only, are all things possible to believers.

The man had faith, Mar 9:24. The father came, as a father should do, weeping, and praying that his faith might be increased, so as to make it proper that Jesus should interpose in his behalf, and save his child.

Help my unbelief, Mar 9:24. This was an expression of humility. If my faith is defective, supply what is lacking. Help me to overcome my unbelief. Let not the defect of my faith be in the way of this blessing.

Barnes: Mat 17:18

And Jesus rebuked the devil - The word "rebuke"has the combined force of reproving and commanding. He reproved him for having afflicted the child, and he commanded him to come out of him. Mark Mar 9:25 has recorded the words which he used words implying reproof and command: "Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him."And the spirit cried, and with a mighty convulsion came out, leaving the child apparently dead. Jesus lifted him up by the hand (Mark), and gave him to his father (Luke).

Poole: Mat 17:1

Mat 17:1-9 The transfiguration of Christ.

Mat 17:10-13 He instructs his disciples concerning the coming of Elias,

Mat 17:14-21 healeth the lunatic,

Mat 17:22,23 foretells his own passion,

Mat 17:24-27 and payeth tribute.

See Poole on "Mat 17:2" .

Poole: Mat 17:1-2

Ver. 1,2. Both Mark and Luke have recorded this history. Mark saith, Mar 9:3 , his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. Luke saith, Luk 9:28,29 ; And it came to pass about an eight days after these sayings, he took Peter, and John, and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. All three agree the place, upon a mountain. Matthew saith it was six, Luke saith eight days after the preceding discourses. Luke mentions our Lord’ s praying, which neither of the others mentions, and saith his transfiguration began while that he was praying. They all agree the company that was with our Saviour,

Peter, James, and John which were the three our Saviour took with him when he went to pray before his passion, Mat 26:37 . Peter was to be a great instrument in carrying on the works of the gospel. James was he whom Herod killed, Act 12:2 . John was he who outlived all the apostles. He intended to have these three witnesses of his agony, Mat 26:37 ; he prepareth them for that, and for the future testimony they were to give him, by making them eye witnesses of this his glorious transfiguration. This, as to his person, lay in the change of his countenance, looking gloriously as the sun, and his raiment looking extraordinarily white.

Poole: Mat 17:3-4

Ver. 3,4. Mark adds, Mar 9:6 , For he wist not what to say; for they were sore afraid. Luke addeth, Luk 9:31-33 , who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here, &c.: not knowing what he said. So as the history seemeth to be thus: After six or eight days Christ took Peter, James, and John, and went up into a mountain, and prayed. While he prayeth his disciples fall asleep. Waking, they saw him with his face shining gloriously, like the sun, and his garments white as snow, and two men talking with him about his death and passion, whom they (by revelation) knew to be Moses and Elias. They were sore afraid, and Peter, not well knowing or considering what he said, saith to Christ,

Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias It is most likely that Moses and Elias appeared in their own bodies. As to Elias, there was no difficulty, for his body was taken up to heaven in a fiery chariot. For Moses, it is said the Lord buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day, Deu 34:6 . The devil and the archangel had a dispute about his body, Jud 1:9 . It is very probable God raised up the body of Moses for this transfiguration testimony, that by the law and the prophets, represented in Moses, the giver of the law, and Elias, one of the most famous of the prophets, the disciples might be confirmed in their faith concerning Christ as the true Messias, and also fortified against the scandal and temptation of that ignominious death which he was soon after to undergo; and that these three apostles, being the highest number of witnesses, by the law of Moses, to confirm a thing, might be judged competent witnesses of what they saw and heard. Do not think Peter’ s saying, let us make here three tabernacles, &c., proceeded from any pleasure or satisfaction that he had from this glimpse he had of the Divine and excellent glory; for how could this consist with that fear with which Mark saith they were possessed? but that, as Mark saith, he wist not what to say, or, as Luke, not knowing what he said. Which I take to be, as a reasonable, so the best excuse can be made for the errors and weakness discovered in his speech, as if Moses and Elias, or Christ, could have dwelt there, &c.

Poole: Mat 17:5

Mark and Luke relate the same without any considerable variation, only Luke saith, they feared as they entered into the cloud. It seemeth that the cloud did encompass them, so as they seemed all as if they had been within the cloud. This still increased their fear. It is observable, that God did very often make his appearances to people in a cloud, making the clouds his chariots, Exo 16:10 40:34 Num 11:25 Psa 104:3 to teach us humility, not to pry too much into his secrets, who covereth himself with thick darkness, and likewise to consult our weakness, who are not able to behold him as he is. This is said to be a bright cloud, so differing from the cloud in which he appeared under the law, but without doubt it had something of a shadow in it, and was chosen of God for some abatement of the brightness of his glory. This cloud encompasses Christ, Moses, and Elias, and also Peter, James, and John.

And behold a voice out of the cloud: they saw no visible shape, no more did the Jews, Deu 4:15 , only, as St. Peter (who saw it) expresses it, 2Pe 1:17 , there came such a voice from the excellent glory. He speaks of this very time, as may appear from 1Pe 1:18 . The voice is the same which was heard upon the baptism of Christ, Mat 3:17 ; only there is added to it, hear ye him: you need no Elias to instruct you, hear him. Thus Moses saw what he had before prophesied of, Deu 18:15,18 , fulfilled: he in this ministry as a servant in the house of God had prophesied, that the Lord would raise up a prophet from amongst their brethren like unto him, and put his words into his mouth and he should speak unto them all that God should command him, Deu 18:18 ; and, Deu 18:15 , unto him ye shall hearken. God had now fulfilled that word, and he declares that this prophet was his Son, his beloved Son, and commands them to hear him. Which words establish Christ as the only Doctor and Teacher of his church, the only one whom he had entrusted to deliver his truths and will to his people, the only one to whom Christians are to hearken: nor doth this destroy the ministers of the word, who are no more than the interpreters of what he hath said, and are no more to be regarded than as by them we hear Christ speaking more plainly and frequently unto us. This appearance of God from time to time in a cloud, and that not in any visible shape, but in an excellent glory, causing a voice to be heard, lets us see the audaciousness of those who by any pictures or images pretend to make any representation of any person in the Trinity. And this command from God to us to hear Christ, lets us also see the audacity of those who take upon them to impose upon Christians what Christ never spake.

Poole: Mat 17:6-8

Ver. 6-8. Mark saith no more than, And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. Such is the majesty and glory of God, that a cloud will not so veil it as that a man is able to behold any appearance of it without some consternation; something more than that fear of reverence, without which none ought to draw nigh unto him. Paul fell to the earth when a light from heaven shone upon him, Act 9:3,4 . The disciples here fell on their faces, and were sore afraid. This lets us see the goodness of God in hearkening to the people’ s request, Exo 20:19 Deu 5:28 18:16,17 , and speaking to us by men like unto ourselves: by Moses under the Old Testament; by Christ (that Prophet mentioned Deu 18:15 ) under the New Testament, and such as he commissioned to declare his will, Heb 1:1,2 .

And Jesus came and touched them, and said, Arise, and be not afraid To deliver them from the fear of a spectrum, or apparition, he toucheth them, and saith in effect, It is I; be not afraid. They look up, and see the excellent glory and the cloud was withdrawn, as also Moses and Elias, and they and their Lord were left alone; and he goeth down from the mountain with them. Whether this mountain was Tabor, or some other mountain much nearer Caesarea Philippi, is of no consequence for us to be satisfied in.

Poole: Mat 17:9

Mark saith the same, Mar 9:9 . Luke saith, Luk 9:36 , They kept it close, and told no man in those days any of those things which they had seen. The other two evangelists record the precept; Luke and Mark, their obedience to it. The most probable reason of this charge given by interpreters is, lest his after sufferings should have shaken again their faith, as to the Divine nature of Christ, before he was by his resurrection from the dead declared to be the Son of God with power, as the apostle speaks, Rom 1:4 .

Poole: Mat 17:10

Before these words, Mark saith, Mar 9:10 , And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Then he addeth, And they asked him, saying, Why say the scribes that Elias must first come. The disciples (as appeareth) were as yet very imperfectly instructed in the doctrine of man’ s redemption by Christ, though Christ had before told them, that as Jonah was three days and three nights in the belly of the whale, so he should be three days and three nights in the belly of the earth. How dull the best of men are to apprehend spiritual mysteries, which are above the reach of our reason! The Jews had a tradition, and retain it to this day, That before the coming of the Messias Elias should come; they build it upon Mal 4:4,5 . That they had such an expectation appeareth by their sending to John the Baptist, Joh 1:21 , to know if he were he, meaning Elijah the Tishbite (for him they expected); and this was their great error, and still blindeth them. The disciples had now seen Elijah, and possibly might wonder at our Saviour’ s forbidding them to speak of the vision, as thinking that nothing could more conduce to the receiving of him as the Messiah: or possibly they might wonder at Elijah’ s so soon leaving the earth, the Messiah being come, whom they expected he should come before. So as though they were fully satisfied that Christ was the true Messiah, yet they knew not how to reconcile their faith to the promise, or to their tradition built upon the promise. This causeth the question.

Poole: Mat 17:11-13

Ver. 11-13. Mark saith, Mar 9:12 , He answered and told them, Elias verily comes first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. Our Saviour agreeth to the promise, but showeth their mistake as to the true sense of it. They understood the promise of Elijah the Tishbite: the promise referred only to one of his spirit, and such a one was come, that was John the Baptist, as the angel told Zacharias, Luk 1:17 , He shall go before him in the spirit and power of Elias. Very much of the power and spirit of Elijah was evident in John. Elijah was full of zeal for God, 1Ki 19:10 : so was John the Baptist. Did Elijah freely reprove, not only Baal’ s priests, but even Ahab and Jezebel? John as freely reproved Herod and Herodias, and the Pharisees and Sadducees. Was Elijah an austere man? Such was John the Baptist. Did Elijah flee unto the wilderness to save his life? John Baptist, for some time, lived and preached there. Elijah living in a corrupt time, was a great means or instrument to restore decayed religion: so was John the Baptist, in the time wherein he lived. This notwithstanding, not the Jews only, but some Christians, and that not only papists, but some protestants, think, that besides the Elias which is long since come, there is another Elias, who shall come before the end of the world. They found their opinion upon this text in a great measure,

1. Because our Saviour here saith, ercetai prwton , he doth come first; and Mark saith, elywn prwton, apokayista , coming first, restoreth all things. Now John the Baptist was both come and gone; nor had he restored all things. Besides, they say, that John denied himself to be Elias, Joh 1:21 ; and it is plain, that not the scribes and Pharisees, but the disciples, only understood the prophecy of Elijah the Tishbite; and Malachi saith, that Elijah should come before the terrible day of the Lord, which day, they say, is the day of judgment, in the constant language of Scripture. But to all this is answered,

a) That the Baptist, Joh 1:21 , only denied himself to be that Elias about which they inquired, according to their tradition.

b) That it is true, that the disciples were led away with the Jewish tradition, and looked for Elijah the Tishbite, but Christ both here and elsewhere correcteth their error.

c) That not only the day of general judgment is called the terrible day of the Lord, but the gospel time, Mat 3:10 , when the axe was laid to the root of the tree, &c.; so Act 2:20 ; and the day of the Jews’ particular judgment, which some understand hinted in those texts.

d) That our Lord first repeateth the words of Malachi, and so he saith, Elias shall come, or is coming; and then he expounds the words of Malachi of John the Baptist.

e) That the words of Mal 4:6 are expounded by the angel, Luk 1:16,17 , and there applied to John the Baptist.

f) That John did fulfil the words of the prophet, by endeavouring the conversion of the Jews, and prevailing in a great measure.

g) That the last words in Malachi, lest I smite the earth with a curse, plainly show that the text in Malachi cannot be understood of the day of judgment.

And though the name of Elias be given to John, yet it is no more than the giving the name of David to the Messias, Eze 37:24 . So as there is no other Elijah to be expected, but the Elijah prophesied of by Malachi was (as our Saviour doth expound it) John the Baptist, whom Herod had beheaded.

They knew him not, their tradition blinded them so as they could not discern the prophecy of Malachi fulfilled in him, so did unto him whatsoever they listed; and, saith our Saviour, so shall they do with the Son of man, that is, with me, who am the Son of man.

Poole: Mat 17:14-16

Ver. 14-16. The same history is told us both by Mark and Luke, but with considerable difference; we have it, Mar 9:17,18 , thus, And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; and wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out, and they could not. As an introduction to this, Mark saith, Mar 9:14-16 , that when our Saviour came to his disciples, he saw a great multitude about them, and the scribes questioning with them. And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. And he asked the scribes, What question ye with them? Luke gives us this account, Luk 9:37-40 , And it came to pass, that on the next day, when they were come down from the hill, much people met him. And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him. And I besought thy disciples to cast him out; and they could not. When our Lord went up to the mountain where he was transfigured, he left at the foot of it the multitudes, and nine of his apostles, he took only three with him. How long he stayed there no evangelist tells us. The multitude and his disciples stayed waiting for his coming, probably not far of; some of the scribes were got to them, and they were arguing together. The day after our Lord, and Peter, James, and John, were come down from the mount, they go to the multitude, who received him with great passion, and saluted him. He begins to inquire what they were discoursing about; but was by and by interrupted with a certain man, who comes and falls down upon his knees before him, begging mercy for his son, who (as Matthew reports his condition) was lunatic and sore vexed, often falling into the fire, and often into the water. Mark saith, he had a dumb spirit, that it tore him, he often foamed and gnashed with his teeth. Luke saith, that it was the man’ s only child, that he had a spirit, that he cried out, it tare him, he foamed, and was bruised by it, &c. By the description of this young man’ s disease, it appeareth to have been what we call the falling sickness, wherein men fall down, foam, and beat themselves. With this disease the devil joined, so as at certain times of the moon this disease took him, and the devil acting with it, he was dumb, at least for the time, and fell sometimes into the fire, sometimes into the water, foamed, gnashed with his teeth, tore himself: this seems to have been his condition. The father (during Christ’ s absence) had attempted a cure by his disciples, but the text saith they could not (the reason we shall hear afterward); upon this he crieth unto Christ for his help.

Poole: Mat 17:17-18

Ver. 17,18. Mark relates this part of the history much more largely, Mar 9:19-27 , he answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? Bring him unto me. And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. And he asked his father, How long is it ago since this came unto him? And he said, Of a child. And oft times it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. Jesus said unto him, if thou canst believe, all things are possible to him that believeth. And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up; and he arose. Luke relates this shorter, but addeth nothing to what is in the other evangelists, Luk 9:41,42 . Then Jesus answered and said, O faithless and perverse generation. Christ here calls them so not with respect to justifying faith, but that faith which respected the Divine power as to working miracles. Every revelation of the Divine will is the object of faith; Christ had revealed to the Jews that he was sent of God, and furnished with such a power; this the Jews, and particularly the scribes, did not believe. The faith of the father of this child was but very weak in the case; no more, as we shall see afterwards, was the faith of the disciples; so as he may be understood to respect them all, though in different degrees. He calls them perverse, because they had so often seen and experienced his power of this nature, yet their faith was not clear and strong. He biddeth that the young man should be brought to him, and it was done. And when he saw him, ( saith Mark), straightway the spirit tare him, & c. Our Saviour could easily have prevented this, but probably he suffered it that the miracle might be more evident. However, it letteth us see how hardly the devil parteth with his possession in us in any degree, and how ready he is to run to the length of his line in doing us mischief. Christ asked his father how long he had been so vexed; his father tells him, from a child. By this also the miracle was more illustrious, which probably was the reason why Christ propounded the question. No evils are too inveterate for Christ to remove. The father renewth his request, and in it showeth the weakness of his faith: If (saith he) thou canst do any thing. His coming to Christ, and crying to him, argued that he believed he could do something; his saying if thou canst do any thing speaks the weakness of his faith. Christ tells him, if he could believe, all things are possible. Nothing ties God’ s hands but his creatures’ unbelief. It is said, that Christ could not in Capernaum do many mighty works because of their unbelief. Upon this the father cries out,

Lord, I believe; help thou mine unbelief Men may truly believe, and yet have a mixture of unbelief. God rewards a weak faith, to souls labouring under the sense of their weakness, and desiring an increase of strength. Christ rebukes the spirit (called a dumb and deaf spirit, because it made the person such that was thus affected with it). Christ commands the spirit out, and so to come out as never more to enter into him. The evil spirit roars, rends him, comes out, and leaveth him as one dead: which still confirmeth us in his malice to mankind; he will do what harm he can when he cannot do us the harm he would.

Lightfoot: Mat 17:2

And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.   

[And was transfigured.] When Christ was baptized, being now ready to enter upon his evangelical priesthood, he is sealed by a heavenly voice for the High Priest; and is anointed with the Holy Spirit, as the high priests were wont to be with holy oil.   

In this transfiguration, he is sealed for the high priest: for mark, 1. How two of the greatest prophets, Moses and Elias, resort to him. 2. How to those words, "This is my beloved Son, in whom I am well pleased," which also were heard from heaven at his baptism, is added that clause, "hear ye him": which compare with the words of Moses, concerning a prophet to be raised up by God, Deu 18:19; "Whosoever shall not hearken to my words, which I shall put into his mouth," etc. 3. How the heavenly voice went out of the cloud that overshadowed them, when at his baptism no such cloud appeared. Here that is worthy observing, which some Jews note, and reason dictates, namely, That the cloud of glory, the conductor of Israel, departed at the death of Moses; for while he lived, that cloud was the people's guide in the wilderness; but when he was dead, the ark of the covenant led them. Therefore, as that cloud departed at the death of Moses, that great prophet, so such a cloud was now present at the sealing of the greatest Prophet. 4. Christ here shines with such a brightness, nay, with a greater than Moses and Elias now glorified; and this both for the honour of his person and for the honour of his doctrine; both which surpassed by infinite degrees the persons and the doctrines of both of them. When you recollect the face of Christ transfigured, shining with so great lustre when he talked with Moses and Elias, acknowledge the brightness of the gospel above the cloudy obscurity of the law and of the prophets.

Lightfoot: Mat 17:4

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 here three tabernacles, etc.] The transfiguration of Christ was by night. Compare Luk 9:37. The form of his face and garments is changed while he prays; and Moses and Elias come and discourse with him concerning his death (it is uncertain how long), while as yet the disciples that were present were overcharged with sleep. When they awaked, O what a spectacle had they! being afraid, they observe and contemplate, they discover the prophets: whom, now departing, Peter would detain; and being loath that so noble a scene should be dispersed, made this proposition, "Let us make here three tabernacles," etc. Whence he should know them to be prophets, it is in vain to seek, because it is nowhere to be found; but being known, he was loath they should depart thence, being ravished with the sweetness of such society, however astonished at the terror of the glory; and hence those words, which when he spake he is said by Luke "not to know what he said"; and by Mark, "not to know what he should say"; which are rather to be understood of the misapplication of his words, than of the sense of the words. He knew well enough that he said these words, and he knew as well for what reason he said them; but yet "he knew not what he said"; that is, he was much mistaken when he spake these words, while he believed that Christ, Moses, and Elias, would abide and dwell there together in earthly tabernacles.

Lightfoot: Mat 17:5

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.   

[While he yet spake, behold, a cloud, etc.] Moses and Elias now turning their backs, and going out of the scene, Peter speaks his words; and as he speaks them when the prophets were now gone, "Behold, a cloud," etc. They had foretold Christ of his death (such is the cry of the Law and of the Prophets, that "Christ should suffer," Luk 24:44); he preaches his deity to his disciples, and the heavenly voice seals him for the true Messias. See 2Pe 1:16-17.

Lightfoot: Mat 17:10

And his disciples asked him, saying, Why then say the scribes that Elias must first come?   

[Why therefore say the scribes that Elias must first come?] I. It would be an infinite task to produce all the passages out of the Jewish writings which one might concerning the expected coming of Elias: we will mention a few things in passing which sufficiently speak out that expectation, and the ends also of his expected coming.   

I. Let David Kimchi first be heard upon those words of Malachi, "Behold, I send you Elias the prophet": "God (saith he) shall restore the soul of Elias, which ascended of old into heaven, into a created body, like to his former body: for his first body returned to earth when he went up to heaven, each element to its own element. But when God shall bring him to life in the body, he shall send him to Israel before the day of judgment, which is 'the great and terrible day of the Lord': and he shall admonish both the fathers and the children together to turn to God; and they that turn shall be delivered from the day of judgment," etc. Consider whither the eye of the disciples looks, in the question under our hands. Christ had commanded in the verse before Mat 17:9; "Tell the vision" of the transfiguration "to no man, until the Son of man be risen from the dead." But now, although they understood not what the resurrection from the dead meant, (which Mark intimates,) yet they roundly retort, "Why therefore say the scribes that Elias shall first come?" that is, before there be a resurrection and a day of judgment: for as yet they were altogether ignorant that Christ should rise. They believed, with the whole nation, that there should be a resurrection at the coming of the Messias.   

2. Let Aben Ezra be heard in the second place: "We find (saith he) that Elias lived in the days of Ahaziah the son of Ahab: we find also, that Joram the son of Ahab and Jehoshaphat, inquired of Elisha the prophet; and there it is written [ul 2Ki_3:11], 'This is Elisha the son of Shaphat, who poured water upon the hands of Elijah.' And this is a sign that Elias was first gone up into heaven in a whirlwind: because it is not said 'who poureth water,' but 'who poured.' Moreover, Elisha departed not from Elijah from the time that he first waited upon him until Elias went up. And yet we find that, after the death of Jehoshaphat, in the days of Ahaziah his son it was written, 'And a letter came to him from Elijah the prophet.' And this proves that he then writ and sent it: for if it had been written before his ascension, it would be said, a letter was found or brought to him, which Elias had left behind him. And it is without controversy, that he was seen in the days of our holy wise men. God of his mercy hasten his prophecy, and the times of his coming." So he upon Malachi 4.   

3. The Talmudists do suppose Elias keeping the sabbath in mount Carmel: "Let not the Trumah (saith one), of which it is doubted whether it be clean or unclean, be burnt; lest Elias, keeping the sabbath in mount Carmel, come and testify of it on the sabbath that it is clean."   

4. The Talmudical books abound with these and the like trifles: "If a man finds any thing that is lost, he is bound to declare it by a public outcry; but if the owners come not to ask for it, let him lay it up by him until Elias shall come." And, "If any find a bill of contract between his countrymen, and knows not what it means, let him lay it up until Elias shall come."   

5. That we be not tedious, it shall be enough to produce a few passages out of Babylonian Erubhin; where, upon this subject, "If any say, Behold, I am a Nazarite, on the day wherein the Son of David comes, it is permitted to drink wine on the sabbaths and feast-days," it is disputed what day of the week Messias shall come, and on what day, Elias: where, among other things, these words occur, Elias came not yesterday; that is, the same day wherein he comes he shall appear in public; and shall not lie hid to day, coming yesterday. The Gloss thus: "If thou sayest, perhaps he shall come on the eve of the sabbath, and shall preach the gospel on the sabbath; you may answer with that text, 'Behold, I send you Elias the prophet, before the day of the Lord come': you may argue, that he shall preach on that very day in which he shall come."   

" The Israelites are certain that Elias shall come, neither on the sabbath eves, nor on the eves of the feast days, by reason of labour." And again, Elias cometh not on the sabbath day. Thus speak the scholars of Hillel: "We are sure Elias will not come on the sabbath, nor on a feast day." The Glossers give the reason, "Not on the sabbath eves, or the eves of the feast days, by reason of labour"; that is, by reason of the preparation for the sabbath; namely, lest they should leave the necessaries for the sabbath unfinished, to go to meet him: "Nor on the sabbaths, by reason of labour" in the banquets; that they omit not those feastings and eatings which were esteemed so necessary to the sabbath, whiles they went out to meet Elias.   

Let these three observations out of the Glossers upon the page cited serve for a conclusion: --   

1. Before the coming of the Son of David, Elias shall come to preach of him.   

2. " Messias cometh not on the first day of the sabbath; because Elias shall not come on the sabbath." Whence it appears that Elias is expected the day before the Messias' appearing.   

3. Is not Messias Ben Joseph to come first?   

II. We meet with numberless stories in the Talmudists concerning the apparitions of Elias: according to that which was said before by Aben Ezra, "It is without controversy that Elias was seen in the days of our wise men." There is no need of examples, when it may not be so much doubted who of these wise men saw Elias, as who saw him not. For my part I cannot esteem all those stories for mere fables; but in very many of them I cannot but suspect witchcrafts, and the appearances of ghosts, which we also said before concerning the Bath Kol. For thus the devil craftily deluded this nation, willing to be deceived; and even the capacity of observing that the coming of the Messias was now past was obliterated, when here and there, in this age and in the other, his forerunner Elias appeared, as if he intended hence to let them know that he was yet to come.

Lightfoot: Mat 17:11

And Jesus answered and said unto them, Elias truly shall first come, and restore all things.   

[And he shall restore all things.] The Jews feign many things which Elias shall restore: " He shall purify the bastards; and restore them to the congregation. He shall render to Israel the pot of manna, the vial of holy oil, the vial of water; and there are some who say, the rod of Aaron."   

He shall restore; or make up; not into the former state, but into a better. There were times of restitution of all things determined by God, Act 3:21; wherein all things were to be framed into a gospel-state, and a state worthy of the Messias: a church was to be founded, and the doctrine of the gospel dispersed, the hearts of the fathers, the Jews, to be united to the sons, the Gentiles; and the hearts of the sons, the Gentiles, to the fathers the Jews: which work was begun by the Baptist, and finished by Christ and the apostles. Which term of the restitution of all these expiring, the commonwealth of the Jews expired also; and the gifts of revelation and miracles granted for this purpose, and so necessary to it, failed. "However, therefore, ye have crucified Christ," saith Peter in that place of the Acts now cited, "yet God shall still send you Jesus Christ in the preaching of the gospel to fulfil these things. Him, indeed, as to his person the heavens do contain, and shall contain, until all these things be perfected; expect not, therefore, with the erring nation, his personal presence always on earth: but he shall make up and constitute all things by us his ministers, until the times determined and prefixed for the perfecting of this restitution shall come."

Lightfoot: Mat 17:15

Lord, have mercy on my son: for he is a lunatic, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.   

[He is lunatic.] Luk 9:39; a spirit taketh him; Mar 9:17; hath a dumb spirit.   

I. He that is skilled in the Talmudic writings will here remember what things are said concerning a deaf and mad man; concerning whom there is so much mention in their writings.   

"There are five who do not pay the Trumah; but if they do, their Trumah is no Trumah: the deaf and dumb, the lunatic;" etc. "Any one is fit to sacrifice a beast, except a dumb and deaf, a lunatic, and a child ": and very many passages of this nature, etc. I have rendered deaf and dumb; according to the sense of the masters, who, in the first place cited, do thus interpret the word; "concerning which the wise men speak, is he who neither heareth nor speaketh." See there the Jerusalem Gemara, where, among other things, this occurs not unworthy our noting; "That all the sons of R. Jochanan Ben Gudgoda were deaf and dumb."   

II. It was very usual to the Jews to attribute some of the more grievous diseases to evil spirits, specially those wherein either the body was distorted, or the mind disturbed and tossed with a phrensy.   

" If any one, vexed with an evil spirit, shall say, when the disease did first invade him; Write a bill of divorce for my wife," etc.   

" If any, whom Kordicus vexeth; say, Write a bill of divorce for my wife," etc. " Kordicus; say the Glossers, is a demon, which rules over those that drink too much new wine. What is 'Kordicus?' Samuel saith, When new wine out of the press hath caught any one." Rambam, upon the place, hath these words; " Kordicus is a disease, generated from the repletion of the vessels of the brain, whereby the understanding is confounded; and it is a kind of falling-sickness." Behold the same a demon and a disease! to which the Gemarists applied exorcisms and a diet.   

"Shibta is an evil spirit, who, taking hold on the necks of infants, dries up and contracts their nerves."   

"He that drinks up double cups, is punished by the devils."   

From this vulgar opinion of the nation, namely, that devils are the authors of such kind of diseases, one evangelist brings in the father of this child, saying of him he is lunatic; another, he hath a spirit. He had been dumb and deaf from his birth; to that misery was added a phrensy, or a lycanthropy, which kind of disease it was not unusual with the nation to attribute to the devil; and here, in truth, a devil was present.

Lightfoot: Mat 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 faithless and perverse generation, etc.] the edge of these words is levelled especially against the scribes (see Mar 9:14); and yet the disciples escaped not altogether untouched.   

Christ and his three prime disciples being absent, this child is brought to the rest to be healed: they cannot heal him, partly, because the devil was really in him; partly, because this evil had adhered to him from his very birth. Upon this the scribes insult and scoff at them and their master. A faithless and perverse generation; which is neither overcome by miracles, when they are done, and vilify, when they are not done! The faith of the disciples (Mat 17:20) wavered by the plain difficulty of the thing, which seemed impossible to be overcome, when so many evils were digested into one, deafness, dumbness, phrensy, and possession of the devil: and all these from the cradle.

PBC: Mat 17:5

See PB: Mt 3:17

Haydock: Mat 17:1

And after six days. St. Matthew reckons neither the day of the promise, nor the day of the transfiguration; St. Luke, including both, calls the interval about eight days, Greek: osei emerai okto. (St. John Chrysostom) ---

He took Peter, as head of the apostolic college; James, as first to shed his blood for the faith; and John, as he was survive all the rest, and to transmit to posterity the circumstances of this glorious mystery; or, according to St. John Chrysostom on account of their more excellent love, zeal, courage, sufferings and predilection. The mountain is generally believed to be Thabor, and as such is considered by Christians as holy, and was much frequented by pilgrims, as St. Jerome testifies. Ven. Bede tells us that three churches were built upon it; and Mr. Maundrell, in his Journey from Aleppo to Jerusalem, p. 112, says there are still three grottoes, made to represent the three tabernacles proposed by St. Peter. According to Le Brun, Thabor is situated about 12 miles from the sea of Galilee, and eight from Nazareth. Others, however, do not think the transfiguration took place on Mount Thabor, which was in the middle of Lower Galilee, because St. Mark (ix. 29,) says, that Christ and his apostles, departing thence, passed through Galilee, and not out of Galilee, and suppose it might be Libanus, because it was near Cæsarea Philippi; in the borders of which Christ appears at this time to have been, at least the promise of the transfiguration was made there, and this place is distant about 60 miles from Mount Thabor. (Matthew xvi. 13.) ---

Mount Lebanus is the highest in Palestine, according to St. Jerome; and of it Isaias prophesied: "the glory of Libanus is given to it, the beauty of Carmel and Saron; they shall see the glory of our God," xxxv. 2. (Tirinus) ---

But, as we said above, Thabor is very generally supposed to have been the mountain.

Haydock: Mat 17:2

Transfigured. Let no one think that he changed his natural form, laying aside his corporeal, and assuming a spiritual form; but when the evangelist says his countenance shone like the sun, and describes the whiteness of his garments, he shews in what the transfiguration consisted. He added to his former appearance splendour and glory, but laid not aside his substance. ... The Lord was transfigured into that glory with which he will appear again at the day of judgment, and in his kingdom. (St. Jerome) ---

Calvin translates Greek: metamorphousthai, transformed, but contrary to the sentiment of the holy fathers. He did not shew them his divinity, which cannot be seen by the eyes of the body, but a certain glimpse or sign of the same: hence the hymn: Quicunque Christum quæritis,

Oculos in altum tollite;

Illic licebit visere

Signum perennis gloriæ.

Haydock: Mat 17:3

Moses and Elias. Jesus Christ had been taken by the people for Elias, Jeremias, or one of the prophets. He therefore chose the chief of all the prophets to be present, that he might shew his great superiority over them, and verify the illustrious confession of Peter. The Jews had accused Christ of blasphemy, and of breaking the sabbath; the presence of Moses and Elias refuted the calumny; for the founder of the Jewish laws would never have sanctioned him who was a transgressor of those laws; and Elias, so full of zeal for the glory of God, would never have paid homage to one who made himself equal to God, had he not really been the Son of the Most High. (St. John Chrysostom, hom. lvii.) ---

St. Hilary thinks that Moses and Elias (who represent the law and the prophets, and who here bear witness to the divinity of Jesus Christ,) will be the precursors of his second coming, alluded to in Revelations, chap. xi, though the general opinion of the Fathers is, that the two witnesses there mentioned are Enoch and Elias. (Jansenius) ---

It is hence evident, that the saints departed can and do, with the permission of God, take an interest in the affairs of the living. (St. Augustine, de cura pro mort. chap. xv. 16.) ---

For as angels elsewhere, so here the saints also, served our Saviour; and as angels, both in the Old and New Testament, were frequently present at the affairs of men, so may saints. (Bristow) ---

All interpreters agree that Elias appeared in his own body, but various are their opinions with regard to the apparition of Moses. (Haydock)

Haydock: Mat 17:6

And were very much afraid. There were two causes that might produce this fear in the apostles, the cloud that overshadowed them, or the voice of God the Father, which they heard. Their human weakness could not bear such refulgent beams of glory, and trembling in every limb, they fall prostrate on the ground. (St. Jerome) ---

The Almighty, it seems, was pleased to fulfil the wish of Peter, thereby to shew that Himself is the tent or pavilion, under the shade of which the blessed shall live for ever, and to sanction the public and explicit confession of Peter relative to the divinity of Jesus Christ, by his own no less public and explicit confession, joined with an express command to hear and obey him. St. John Chrysostom very justly remarks, that this voice was not heard till after the departure of Moses and Elias, that no possible doubt might exist to whom it was referred, and that it was to Christ only and to no other. ---

Hear ye Him: i.e. as the law and the prophets are fulfilled and verified in Jesus Christ, your new legislator and prophet, you are to hear and obey Him in preference to either Moses or Elias, or any other teacher. (Haydock)

Haydock: Mat 17:7

And Jesus came and touched. The terrified disciples were still prostrate on the ground, and unable to rise, when Jesus, with his usual benevolence, approaches, touches them, expels their fear, and restores them to the use of their limbs. (St. Jerome)

Haydock: Mat 17:9

Tell the vision to no man, till the miracle of his resurrection has prepared the minds of men for the belief of this. Expose not an event so wonderful to the rash censure of the envious Pharisees, who calumniate and misrepresent my most evident miracles. Jesus Christ also gave a lesson here to his followers to observe the closest secrecy in all spiritual graces and favors.

Haydock: Mat 17:10

Elias must come first. The prophet Elias will come again in person before my second coming to judgment, and will re-establish all things, by the conversion of the Jews to the Christian faith, according to the common opinion. But John the Baptist who was Elias in spirit, is already come. See Matthew xi. 14. (Witham) ---

This was a vulgar error spread by the Scribes among the Jewish people. It proceeded from an erroneous interpretation of Scripture. They confounded the two comings of our Saviour. The Baptist was the precursor of Christ at his first coming, and was styled by our Lord Elias, because he performed the office of Elias; and he shall go before Him in the spirit and power of Elias. (Luke i. 17.) ---

But this prophet in person will be the precursor of the second coming of Christ. Whereby Malachias, predicting this coming of Christ, says: I will send to you Elias the Thesbite; thus evidently distinguishing him from the Baptist, who was also Elias in spirit and in the dignity of his office. (St. John Chrysostom, hom. lviii.) ---

Jesus Christ here confirms the literal sense of the prophecy; (Malachias iv. 5,) but in the next verse, he shews a prior, though less perfect accomplishment of the same in the person of John the Baptist, who was raised by God to prepare the ways of the Lord.

Haydock: Mat 17:11

Shall ... restore all things. According to St. John Chrysostom, Theophylactus, and others, these words signify that Elias shall restore all the Jews to the one true faith towards the end of the world; or, according to St. Augustine, he shall strengthen those that shall be found wavering in the persecution of Antichrist.

Haydock: Mat 17:12

So also shall the Son of man. Jesus in a most beautiful manner takes advantage of this conversation, to remind them of his future passion, and from the recollection of the sufferings of John, affords them comfort in his own. (St. John Chrysostom)

Haydock: Mat 17:14

And when he was come. Peter, by wishing to remain on the holy mount, preferred his own gratification to the good of many. But true charity seeketh not its own advantage only; what therefore appeared good to Peter, did not appear so to Christ, who descends from the mountain, as from his high throne in heaven, to visit man. (Origen)

Haydock: Mat 17:15

I brought him to thy disciples. By these words the man here mentioned privately accuses the apostles, though the impossibility of the cure is not always to be attributed to the weakness of God's servants, but sometimes to the want of faith in the afflicted. (St. Jerome) ---

Stand astonished at the folly of this man! how he accuses the apostles before Jesus! But Christ frees them from this inculpation, imputing the fault entirely to the man himself. For it is evident, from many circumstances, that he was weak in faith. Our Saviour does not inveigh against this man alone, not to wound his feelings too sensibly, but against the whole people of the Jews. We may infer, that many of the bystanders entertained false notions of his disciples, from these words of deserved reproach: O! unbelieving and incredulous generation, how long shall I be with you? In which words, he shews us how much he wished for his passion, and his departure hence. (St. John Chrysostom) ---

We must not imagine that our Saviour, who was meekness and mildness itself, uttered on this occasion words of anger and intemperance. Not unlike a feeling and tender physician, observing his patient totally disregarding his prescriptions, he says, How long shall I visit you; how long shall I order one thing, and you do the contrary? Thus Jesus is not angry with the man, but with the vices of the man; and in him he upbraids the Jews, in general, for their incredulity and perversity. (St. Jerome) ---

The general sentiment is, that these reproaches are limited to the people; some extend them to the apostles. See below, ver. 19. (Bible de Vence)

Haydock: Mat 17:18

Why could not we? The disciples began to apprehend that they had incurred their Master's displeasure, and had thereby lost their power of working miracles. They come therefore secretly to Jesus Christ, to learn why they could not cast out devils. He answered them, that it was their want of faith, which probably failed them on this occasion, on account of the difficulty of the cure, little reflecting that the virtue of the Lord, which worked in them, was superior to every possible evil of both mind and body. ---

St. Hilary is of opinion, that during the absence of Christ on the mountain, the fervour of the apostles had begun to abate. (Jansenius)

Gill: Mat 17:1

That is, so long after Christ's conversation with his disciples at Caesarea Philippi, Peter's confession of him, and the reproof he gave him, upon his intimating that he should suffer and die, and Christ's resentment of it; after he had discoursed about his disciples taking up their cross, and following him; and of men's losing and finding their lives; and after the promise, or prophecy, that he had given out, that some then present should not die, until he came into his kingdom. Mark says the same as here, Mar 9:2 but Luk 9:28 says, it was about an eight days after, which may be reconciled in this manner; Matthew and Mark leave out the day in which Christ delivered the above sayings, and that in which he was transfigured, and so reckon but six days; and Luke takes them both into the account, and makes it eight days, so that they all agree; and it appears, in short, to be that day seven night.

Jesus taketh Peter, James, and John his brother: Peter is taken, though he had so lately offended his master; Christ did not bear the offence in mind, but freely forgave him, and still loved him: James was not the brother of our Lord, who was of that name, but the Son of Zebedee; as appears from John being his brother, who was the beloved disciple; these three were all favourite disciples, and were at other times admitted to be with him, when others were not, Mat 26:37. Such a number was taken, as being proper and sufficient to bear witness of the truth of the following account of Christ's transfiguration;

and bringeth them up into an high mountain apart. Luke says, to pray; as he was wont to do, in such places. This mountain is generally said to be Tabor; but for what reason does not appear. Christ was going to Caesarea Philippi, when he had that discourse with his disciples, which this account is connected with; and though it was a week after, yet we have no intimation of his removing from these parts, with his disciples; only of his leading them up into a mountain: and quickly after this, we hear of him at Capernaum, which was ten miles from Mount Tabor. Dr. Lightfoot ^z thinks, that this was the mountain, which Caesarea was at the foot of; where formerly, the first idolatry was set up, one of Jeroboam's calves; and now the eternal Son of God is shown, in the confession of Peter, and in the illustrious demonstration of the Messiah. Since the goodly mountain Lebanon, and which was a very high one, was in those parts which Moses had a sight of before he died; why may it not be that, which he now descended upon, to be one of the witnesses from heaven, of Christ's transfiguration?

Gill: Mat 17:2

And was transfigured before them,.... Peter, James, and John, before whom he was metamorphosed, or changed into another form; for not the substance of his body was changed, nor even the shape of it altered, only it received a more glorious form; that whereas before he appeared in the form of a servant, and looked mean and despicable, now he appeared in the form and majesty of God; or there was a divine glory; which from his deity showed itself in a visible manner through his flesh:

and his face did shine as the sun it had still the same appearance of an human face, but had such a dazzling glory upon it, as equalled the sun shining in its full strength:

and his raiment was white as the light: he did not put off his clothes, nor were the nature and substance, and fashion of them changed; but such rays of glory darted through his flesh, and through his clothes, as made them as bright and shining, as the light of the sun at noon day. Mark says, they became "exceeding white as snow, so as no fuller on earth can white them". The Vulgate Latin reads, "as snow", here; and so do the Ethiopic version, and Munster's Hebrew Gospel. Snow has a peculiar whiteness in it, and is therefore made use of, to express the glittering brightness of Christ's raiment; and the fuller is mentioned, who by the Jews ^a is called כובס, and means one that whitens wool, or raiment, and such an one is here designed: not that any fuller makes garments of another colour white; for though this may be done, it is not the work of fullers, but dyers: but fullers, whatever colour garments are of, if sullied and spotted, can restore them to their native colour; and if white, can bring them to their former whiteness: now Christ's garments were as white, yea, whiter, than any such men could possibly make garments, that were white at first: what colour Christ's garments were of before, is not certain; now they appeared white, to the greatest degree of whiteness. Dr. Hammond ^b has a conjecture, that in the phrase "on earth", reference is had to the earth fullers make use of in cleaning, and which is called "fullers' earth"; and that the words are to be rendered, "as no fuller, by or with earth can white them"; but if this will not bear, the sense is, that there is no fuller, nor ever was, or ever will be upon earth, that can make raiment so white as Christ's was.

Gill: Mat 17:3

And behold there appeared unto them,.... The disciples:

Moses and Elias; Moses the giver of the law, and Elias one of the chief of the prophets: one of them had been dead near a thousand and five hundred years, and the other had been caught up to heaven, about nine hundred years before this. The Jews sometimes speak of these two as together. They say ^c,

"that the Shekinah never descends below, but משה ואליהו, "Moses and Elias" ascend above.''

Yea, they expect that these two will come together in future time; for so they represent ^d a God saying to Moses;

"Moses, as thou hast given thy life for them (the Israelites) in this world, so in time to come (the days of the Messiah) when I shall bring Elias the prophet, כאחת שניכם באין, "you two shall come together".''

Now they came. Luke says, they appeared "in glory": in glorious bodies, in a glory upon their bodies; like, though inferior, to the glorious body of Christ, now transfigured: that they appeared in their own real bodies, no doubt need be made; about the body of Elijah, or Elias, there is no difficulty; since he was carried soul and body to heaven, he died not, but was changed; and has ever since remained in a glorious body, in which he doubtless now appeared: and why this should not be the case of Moses, or why he should appear in another body, and not his own, I see not; for though he died, yet he was buried by the Lord, and no man ever knew the place of his sepulchre; and there was a dispute about his body, between Michael and the devil, all which are uncommon circumstances: so that it might be, that his body was, quickly after his death, raised and restored to him; or at this time, as a pledge of the resurrection of the dead, as Christ's transfiguration was of his glory. The Jews have a notion that Moses is not dead, but is ascended, and stands and ministers to God, in the highest heavens ^e: the appearance of these two with Christ, was to show, that Christ is the end of the law and prophets; that there is an entire agreement between him and them, and that they have their full accomplishment in him; and also shows, that he was neither Elias, nor any of the prophets, as some took him to be; since he was distinct from them, and the chief and more glorious than any of them. If it should be asked; how came the disciples to know these two to be Moses and Elias, since they never saw them before, nor could have any statues or pictures of them, these being not allowed among the Jews; nor do the accounts of them in Scripture seem to be sufficient to direct them to such a thought; especially, since by their glorification, they must be greatly altered: it may be replied, they knew them, either by immediate divine revelation, or by the discourse that passed between them and Christ; for it follows,

talking with him. The Jews often speak of the appearance of Elias to their doctors, and of his conversing with them, and teaching them. Whether this is done with design to lessen the glory of this appearance, I will not say; however, they cannot reasonably object to the probability of this account, since they make it to be so frequent among themselves; though they look upon it as an high favour, and that such are holy good men, that are indulged with it, take an instance or two: thus they say ^f of a certain person,

"Lo! the pious man, whom Elias used משתעי בהדיה, "to converse with".''

And elsewhere it is said ^g,

"R. Phineas and R. Mari, the sons of R. Chasda, were godly men, ואליהו מדבר עמהם, "and Elias was talking with them", and they were priests.''

What Moses and Elias were talking with our Lord about, is expressed by Luke; see Gill on Luk 9:31.

Gill: Mat 17:4

Then answered Peter and said unto Jesus,.... Which was, as Luke informs us, after he, and James, and John, awoke out of sleep; for it being night when Christ was transfigured, and they weary, were overpressed, and fell asleep on the mount, as they afterwards did in the garden with him: but when they were awaked, either by the talk of the men with Christ, or by the rays of brightness and glory, which darted from them, and especially from Christ, to their great surprise; they saw the glory that was upon him, and observed the two men that were with him, who appeared also in glorious forms; whom either by revelation, or the sequel of their discourse, they knew to be Moses and Elias: and just as these were taking their leave of Christ, Peter, charmed with such objects, and with such delightful company, and pleasant conversation, he had the happiness of hearing part of, addresses himself to Christ and says,

Lord, it is good for us to be here; in this mountain, with thyself and such company; better than to be below among the throng and multitude, where nothing but misery and distress are to be seen, and noise and tumult heard; or it is better to be here, than to go to Jerusalem, and there suffer and die; the horror of which, is thought by some, still to abide on Peter's mind.

If thou wilt, let us make here three tabernacles: tents, or booths, such as were made, at the feast of tabernacles, of boughs and branches of trees, to keep off heat, cold, and rains:

one for thee, and one for Moses, and one for Elias; Luke adds, "not knowing what he said"; and Mark, "for he wist not what to say": the one representing him, as with the rapture and surprise, not himself; and the other, under the awe and dread of such majesty, as at the utmost loss what to say, agreeably to such a situation of things: not but that he knew what words he did deliver, and with what view; but he spake as a mistaken man, being ignorant of the design of this appearance; which was, not that this glory should continue, only that he should be an emblem and pledge of what was future; and besides, he was wrong in putting these two men upon an equal foot with Christ, each of them being to have a separate tabernacle as he; and he appeared to be quite out of the way, in proposing earthly tabernacles for glorified persons to dwell in, who had an house not made with hands, eternal in the heavens: moreover, as to the mystical sense, Moses and Elias, the law and the prophets, were not to be considered as in distinct apartments, and separate from Christ, but as agreeing with him, and fulfilled and swallowed up in him; who only, according to the voice that followed, was to be heard and attended to, and not they, as distinct from him.

Gill: Mat 17:5

While he yet spake,.... That is, while Peter was proposing the above to Christ, before an answer could be given by him, and which was unworthy of one, another scene of things presents, and a full answer is returned him by a voice from the Father; directing him and his fellow disciples, to attend to Jesus only, and not to Moses and Elias;

and behold, a bright cloud overshadowed them; that is, Jesus, Moses, and Elias; the two last of which were seen no more; and which cloud covered them, as the cloud of glory covered the Israelites in the wilderness: and which, as it ceased at the death of Moses, the first prophet; one like unto it appeared at the declaration of Christ, as the greater prophet, spoken of, and typified by Moses. The disciples at its first appearance were not under it, and overshadowed by it; for Luke adds, "and they feared as they entered into the cloud"; there was such a solemnity and glory in it, as struck their minds with awe and fear, as they gradually came into it, and under it. This cloud, which is said to be a "bright" one, was a symbol of the divine presence, and a token of the love, grace, and favour of God; and expressive of the brightness and clearness of the Gospel dispensation, in distinction from the obscurity of the legal one, signified by the thick, dark, and black cloud, God descended in on Mount Sinai, when he gave the law;

and behold, a voice out of the cloud. The word "behold", is prefixed both to the cloud and to the voice out of it, which were both wonderful and surprising; and which voice came from heaven, and from the excellent glory, from God the Father in heaven: as says Peter, who was now present, 2Pe 1:17. Which said,

this is my beloved Son; not a servant, as Moses, Elias, and the rest of the prophets were: though as Mediator, and as considered in his office capacity, he was a servant; but in this clause, he is considered in his personal character and relation to the Father, as a divine person, who was the Son of God: not by creation, as angels and men are the sons of God; nor by adoption, as saints are; or on account of his miraculous incarnation, and resurrection from the dead; whereby indeed, he was manifested and declared to be the Son of God, which he was before; but on account of his natural relation to God, as his Father; he being the eternal, essential, and only begotten Son of God, in a way of filiation no creature is, and which, is ineffable by us. And as such he is dearly beloved of God his Father, being his image and the brightness of his glory; of the same nature and perfections with him, and equal to him. So he ever was, and will be, and that even in the meanest form and lowest condition, in which he has appeared: he was his beloved Son, when he was made flesh and dwelt among men, while submitting to ordinances, as to baptism, and obeying his Father's will, when covered with reproach, and full of sorrows; when he hung upon the cross, and laid down his life for his people; which he showed, by concealing nothing from him; by putting all things into his hands, and by appointing him the head of the church, the Saviour of the body, and the judge of quick and dead.

In whom I am well pleased: Mark and Luke have not this clause, but Peter, who was present, and heard the words spoken, mentions it, 2Pe 1:17 which confirms Matthew's relation. This regards, not so much the well pleasedness of God with the person of Christ, which is expressed in the former clause; but signifies that he was in him, as Mediator, well pleased with all his people; he was well pleased with his righteousness he was working out, whereby the law was magnified, and made honourable; and with the sacrifice he was about to offer up, which would be of a sweet smelling savour to him, his justice being entirely satisfied with it; and with all he did and suffered in human nature; which were things that always pleased the Father, being according to his will, his counsel and covenant: and so he graciously accepted of, and was infinitely well pleased with all his elect, as considered in him, and represented by him, on account of his righteousness, sacrifice, and satisfaction:

hear ye him; as the former clause chiefly respects that part of his mediatorial office, the priestly, this regards his prophetic office principally, and also his kingly office; so that in this divine testimony, first his sonship is bore witness to, and then his several offices; which his sonship is the foundation of, and qualifies him to bear and execute. This clause has the very words which Moses delivered, when he spoke of the Messiah, the great prophet like unto himself, that should be raised up among the Jews; saying, "unto him ye shall hearken", Deu 18:15. So that these words, "hear ye him", most clearly point to Christ, as being this prophet, who is to be heard, and he only; not Moses, but he, the prophet Moses prophesied of; nor Elias, or any of the other prophets, but one greater than them all: hear and believe his prophecies, concerning his sufferings, death, and resurrection, lately delivered by him; listen to, and embrace his doctrines, as coming from God, and as having a divine impress upon them, and being confirmed by miraculous works; submit to his ordinances, and obey his commands, as king of saints; hear him always, and in all things.

Gill: Mat 17:6

And when the disciples heard it,.... The voice out of the cloud, and which they apprehended came from God, and was uttered with so much majesty:

they fell on their face: not so much out of reverence, or for the sake of adoration, but as persons struck with astonishment and fear, and were as half dead; and so fell with their faces fiat to the ground, not being able to stand before God, to behold his majesty, and hear his voice:

and were sore afraid: they were filled with fear, when, awaking out of their sleep, they saw the surprising glory of Christ, and of the two men that were with him, insomuch that they knew not what to think, or say; and so they were when they entered into the cloud, and still more upon hearing the voice of God himself, even though it was a voice of love, grace, and mercy; see Deu 5:24. But yet they were not struck with so much amazement and surprise, as not to know what was said; for they distinctly heard the words, rightly understood, and faithfully related them; from whom the evangelists had them, and which Peter perfectly remembered, and recorded many years after.

Gill: Mat 17:7

And Jesus came and touched them,.... The disciples were at some little distance from Christ, but he observing the fear and surprise they were in, came to their relief and assistance; which he did not disdain to give, notwithstanding the glory he was covered with; but acts the part of a mediator between God and them, and lays hold on them to raise them up, whom the majesty of God's voice had cast down: the Persic version renders it, "he came and brought them to themselves"; who were just fainting and swooning away, at the awfulness of the voice:

and said, arise, and be not afraid: it is not the voice of an angry God, but of God well pleased with me, and in me with you; it is the voice of my God, and your God, of my Father, and your Father; arise, stand on your feet, take heart, and be of good courage, no hurt will come to you.

Gill: Mat 17:8

And when they had lift up their eyes,.... And "looked round about", as Mark says, to see whether the same objects still continued, as Moses and Elias; and the bright cloud:

they saw no man; neither Moses nor Elias, who were both gone: signifying, that though the law and the prophets were till this time, they were now finished and completed, and the Mosaic economy was to be no more; as these men appeared no more after, nor will they till the second coming of Christ. And Mark has it, "they saw no man any more"; that is, these men any more, neither then, nor afterwards, "save Jesus only". Mark adds, "with themselves"; in the same form as before his transfiguration. Christ is the only Mediator, Saviour, and Redeemer; the only Prophet, Priest, and King; and who only is to be, and can be beheld as such; and who does, and will abide with his people; and helps, comforts, and saves them, when none else can. Luke observes, that "when the voice was past, Jesus was found alone"; which was so ordered, that it might be a clear case, that this voice was only concerning Christ, and not either Moses or Elias.

Gill: Mat 17:9

And as they came down from the mountain,.... Where all these things had been transacted,

Jesus charged them, saying, tell the vision to no man: by the "vision" is meant, as it is explained in Mark, "what things they had seen"; as Moses and Elias, and the bright cloud that overshadowed them, and Christ transfigured before them, in a surprising, glorious manner. These Christ strictly ordered Peter, James, and John, to speak of to no man whatever; no, not their fellow disciples; who either would be apt to disbelieve them, on account of the greatness of them, as Thomas did the resurrection of Christ afterwards; or lest they should be troubled and displeased, that they were not admitted to the same sight; and especially not to the multitude, or to any other person,

until the son of man be risen again from the dead; meaning himself and his resurrection, when such proof would be given of his mission, authority, and glory, which would make this account more easy to be believed: besides, he had told the Jews, that no sign, that is, from heaven, as this voice was, should be given, but the sign of the Prophet Jonas; referring to his resurrection, which would be a sure testimony of the truth of his Messiahship. This order of Christ was strictly observed by the disciples; for Luke, says, "they kept it close"; to themselves, in their own breasts; it lay concealed between these three; "and told no man in those days, any of those things which they had seen": and Mark says, "they kept that saying within themselves"; only as he adds, they were "questioning one with another, what the rising from the dead should mean": for they were not yet reconciled to the Messiah's dying, which was contrary to their expectation of a temporal kingdom; and therefore could not tell what to make of his rising again, whether this had not some secret, mystical meaning; for of his resurrection from the dead, in a literal sense, they had no notion; though it was foretold in the writings of the Old Testament, and had been so lately affirmed by Christ himself.

Gill: Mat 17:10

And his disciples asked him, saying,.... That is, these three, Peter, James, and John, before they came to the rest; whilst they were going down the mountain, or from it, to the place where the others were; for the rest knew nothing of the appearance of Elias, and so cannot be thought to join in a question concerning him.

Why then say the Scribes, that Elias must first come? That is, come before the Messiah comes; for certain it is, that this was the sense of the Scribes, as it was of the ancient Jews, and is still the opinion of the modern ones. They say ^h,

"that in the second year of Ahaziah, Elias was hid; nor will he appear, till the Messiah comes; then he will appear, and will be hid a second time; and then will not appear, till Gog and Magog come.''

And they expressly affirm ⁱ, that

"before the coming of the son of David, יבא אליהו לבשר, "Elias will come to bring the good news" of it.''

And this, they say ^k, will be one day before the coming of the Messiah. And Maimonides ^l observes,

"that there are of their wise men that say, המשיח יבא אליהו שקודם ביאת, "that before the coming of the Messiah, Elias shall come".''

So Trypho the Jew, the same with R. Tarphon, so often mentioned in Talmudic writings, disputing with Justin Martyr, tells him ^m, that the Messiah,

"shall not know himself, nor have any power, μεχρι αν ελθων Ηλιας, "till Elias comes", and anoints him, and makes him known to all.''

And hence the Targumist ⁿ often speaks of Messiah and Elias as together, and of things done by them; and in their prayers, petitions are put for them, as to come together ^o: this is founded upon a mistaken sense of Mal 4:5 and which is the general sense of their commentators ^p. Now the Scribes made use of this popular sense, to disprove Jesus being the Messiah: they argued, that if he was the Messiah, Elias would be come; but whereas he was not come, therefore he could not be the Messiah. The disciples having just now seen Elias, are put in mind of this tenet of the Scribes, and of their use of it; and inquire of Christ, not so much about the truth of it, and the reason of their imbibing it, as why they were suffered to make use of it, to his disadvantage; and especially why they, the disciples, should be forbid publishing what they had seen; whereas, were they allowed to divulge this vision, and bear their testimony to this truth, that Elias had appeared, and they had seen him, it might be a means of stopping the mouths of these Scribes; and of convicting men of the truth of the Messiahship of Jesus, upon their own principles, and of confirming them that believed it: or else the sense is, whereas they had seen Elias, and he was gone again, without making any public appearance in the nation, their question is, how came the Scribes to say, that he should come first? and if there was any truth in this, how came it to pass, that he did not come sooner, even before Christ came in the flesh; and inasmuch as he did now appear, why he did not appear more publicly, as the person that was to come, at least, before the setting up of the kingdom and glory of the Messiah; which they might hope were at hand, and that Elias was come to usher it in: but that he did not appear publicly, and they were not allowed to speak of it, they wanted to know Christ's sense of these things; and took this opportunity as they came from the mountain, to converse with him about it.

Gill: Mat 17:11

And Jesus answered and said unto them,.... By way of concession,

Elias truly shall first come: this is indeed a tenet of the Scribes, and it is also certain, that there is a prophecy in Mal 4:5 of the coming of Elias; of one that goes under that name, not of Elias the Tishbite, in person, but of one that was to come in his power and spirit,

and restore all things. The Syriac and Persic versions render it, "shall perfect, or complete all things", that are prophesied of him; and shall put a period to the law and the prophets, and close the Mosaic economy, and direct persons to Christ; in whom are the perfection of the law, and the fulfilling of the prophets. The Arabic version reads it, "he shall teach you all things"; the whole of the Gospel being to be reduced to these two heads, repentance towards God, and faith in Christ; both which were taught by the true Elias: but the truest sense of the phrase is to be learned out of Mal 4:6. "He shall restore, השיב, he shall turn all things, the heart of the fathers to the children, and the heart of the children to their fathers"; and as this is explained in Luk 1:17 "he shall turn the disobedient to the wisdom of the just, and make ready a people prepared for the Lord": which is other, and better sort of work, than what the Jews assign to their Elias, whom they expect, and whom they make to be a restorer of all things, in their way: they often speak of his purifying ^q of things, or pronouncing things pure, that were defiled; and among others, that he will purify bastards, and ישיבם, "restore them" to the congregation of the Lord ^r. Though Maimonides ^s denies, that when he comes he will pronounce defiled that which is pure, or pronounce pure, that which is defiled. They pretend ^t, that he is now employed, and very busy, in writing everything that is done in every age; so that when he comes, he will be able to give an account of everything: and nothing is more common with them, than to say concerning any matter, that there is any doubt or difficulty about it ^u, אליהו יהא מונח עד שיבא, "let it be left till Elias comes".

Gill: Mat 17:12

But I say unto you,.... A way of speaking used by Christ, when he opposes and contradicts any of the tenets of the Scribes and Pharisees; see Mat 5:22 "that Elias is come already"; the person that was signified by, and prophesied of, under the name of Elias: for Christ refers not to the late appearance of Elias on the mount, but to the coming of a certain person some time ago; who came in the power and spirit of Elias, and was the forerunner and harbinger of him, the Messiah; as was said of him he should, "and they knew him not"; that is, the Scribes and Pharisees, who believed that Elias would come before the Messiah; and yet when he who was designed by him was come, they knew him not, they did not know him to be the Elias; they knew him under the name of John the Baptist, and seemed pleased with his ministry for a while, but afterwards rejected his doctrine and baptism, which is referred to in the next clause:

but have done unto him whatsoever they listed; they did not believe what he said, nor repent upon his preaching to them; they rejected the counsel of God he declared, not being baptized of him; they treated him with indignity and contempt, charging him with having a devil, and were well pleased when Herod put him to death; some of whom were doubtless among those that sat at meat with him; for whose sake, as well as for his oath's sake, he ordered the execrable murder to be committed:

likewise also shall the son of man suffer of them. Christ takes this opportunity to confirm what he had said in the preceding chapter, concerning his sufferings and death; and his meaning is, that as sure as John the Baptist had suffered indignities, and death itself, so sure should the son of man suffer like things; if not from the same individual persons, yet from that generation of men.

Gill: Mat 17:13

Then the disciples understood,.... By his saying that Elias was come, and by the account he gave of his ill usage, it was clear to them,

that he spake unto them of John the Baptist; and that he was the Elias that was to come, and was come: so that this observation, that according to prophecy Elias was to come before the Messiah, was no objection to Jesus being the Messiah; but on the contrary, since he that was intended by Elias was come, and had done his work and office, it was a confirmation of the truth of his Messiahship.

Gill: Mat 17:14

And when they were come to the multitude,.... Which was on the next day, as in Luk 9:37 when Christ and his three disciples, Peter, James, and John, came down from the mount to the other nine, with whom the multitude of the people were; during their stay on the mountain,

there came to him a certain man; who was, as Mark says, "one of the multitude"; and as Luke, "a man of the company": who had applied to the nine disciples on the behalf of his son, but without success, and was waiting till Christ came from the mount; who when he saw him, made up to him, and

kneeling down to him in the manner of a supplicant, doing him homage and worship; hereby showing his great esteem of him, and veneration for him,

and saying the following words:

Gill: Mat 17:15

Lord, have mercy on my son,.... He addressed him with great marks of honour and respect, not only by gesture, but by words; he craves mercy, pity, and compassion; for the case he had to present, was a miserable one; and his earnestness and importunity he hoped might be excused, since it was for a child of his own. Luke adds "for he is mine only child"; and therefore his affection for him must be thought to be very strong, and he greatly concerned for its grievous affliction, and earnestly desirous of its health and life.

For he is lunatic: not a mad man, but troubled with the epileptic disease; upon which, as on madness or lunacy, the changes and full of the moon have an influence: hence the next clause,

and sore vexed, is rendered in the Arabic version, "and sore vexed at the beginning of full moons"; at which times, he had very grievous and frequent fits of his disorder:

for ofttimes he falleth into the fire, and oft into the water: which shows it to be the "epilepsy", or "falling sickness", he was afflicted with; which, whenever it seized him, whether by the fireside, or by the side of a river or brook, or any place of water, or in any other dangerous situation, he fell into it, not being able to help himself, or avoid any danger to which he was exposed. A larger account of this child's disorder, and of the circumstances of his cure, are related by Mar 9:17 where this case will be more fully considered. See Gill on Mar 9:17. See Gill on Mar 9:18.

Gill: Mat 17:16

And I brought him to thy disciples,.... To the nine, whilst Christ was with the other three upon the mountain: no doubt but his design was to bring him to Christ first; but he being absent, he applied to his disciples, and, desired them to make use of their power to heal him; and which they attempted, but without success:

and they could not cure him. This he said, partly to show the malignity and stubbornness of the disease, and partly to accuse the disciples of weakness; when he himself was as much in fault as they, as the following words show. Here the Jew ^w insults, and charges with contradiction, that in one place it should be said, that Jesus gave his disciples power to cast out unclean spirits, and here all the disciples could not cast a spirit out of one little child: but without any reason; let it be observed, that "all" the disciples were not present, the three principal ones were with Christ; besides, this was not owing to want of power in them, which Christ had conferred on them, and which they often made use of with success: but partly to their own unbelief, and partly to the unbelief of the father of this child, and others with him, as appears from what follows: and it is clear from Mark, that when he came to Christ, he had but little faith; he says to him, "if thou canst do anything, help us"; and after Christ had talked with him about his faith, he could only say, "Lord, I believe, help mine unbelief".

Gill: Mat 17:17

Then Jesus answered and said,.... Not to the disciples, but to the father of the child; see Mar 9:19 and those that were with him, and the Scribes that were present, disputing with the disciples, upbraiding them with their weakness, and triumphing over them: "O faithless and perverse generation"; a way of speaking, which is never used of the disciples, and indeed could not be properly said of them; for though they often appeared to be men of little faith, yet not faithless; nor were they so rebellious, stubborn, and perverse, as here represented, though there was a great deal of perverseness in them: but the characters better suit the body of the Jewish nation, who, on account of the incredulity of this man, and those that were present, being of the same temper with them, are exclaimed against in words, which were long ago spoken of their ancestors, Deu 32:5 and from whence they seem to be taken.

How long shall I be with you? how long shall I suffer you? Upbraiding them with the length of time he had been with them, in which so many wonderful works had been done among them, and yet they remained unbelieving and incorrigible; and intimating, that his patience and longsuffering would not always continue; and that in a short time, he should be gone from them, and they should no longer enjoy the benefit of his ministry and miracles, but wrath should come upon them to the uttermost: but however, whilst he was with them, notwithstanding all their unbelief and obstinacy, he should go on to do good; and therefore says,

bring him hither to me, meaning the lunatic child. These words also are directed, not unto the disciples, but to the father of the child; for so it is said in Luk 9:41 "bring thy son hither"; and so the Syriac renders it here אתיהו, "bring thou him"; though, as expressed in the plural number, may very well be thought to intend him, and his friends.

Gill: Mat 17:18

And Jesus rebuked the devil,.... The words may indeed be rendered, "and Jesus rebuked him, and the devil departed out of him"; so the Vulgate Latin, and the Oriental versions; but the sense our version gives is certainly right; for it was not the father of the child Christ rebuked for his unbelief; this he had done already; nor the lunatic himself, as some have thought, either for his unbelief, or because he was possessed by the devil, for some sins of his own; which is not likely, since he was so from a child, and perhaps not now in his right mind, and capable of any rebuke: besides, the Evangelists Mark, and Luke expressly say, that he "rebuked the foul", or "unclean spirit": for though it was a natural disease which attended this child, yet he was afflicted with it in a preternatural way, by the means of Satan; who, by divine permission; had a power of inflicting bodily diseases: and that this disease was effected by him, is clear from the manner of curing, by the dispossession of him; for when

he departed out of him; at the command of Christ, whose power he could not withstand, but was obliged, whether he would or not, to obey;

the child was cured from that very hour; directly, immediately, and continued well, and in good health. Hence the word rendered lunatic, in Mat 17:15 is in several Oriental versions, translated in the sense of "demoniac", or one possessed with a devil. The Arabic version renders it, "he is with a demon": the Persic thus, "on whom a demon hath power"; and the Ethiopic after this manner, "an evil demon takes hold on him". And it is usual with the Jews, to ascribe diseases to evil spirits; and perhaps this uncommon dispensation in the times of Christ, may give rise to such a notion; particularly, they ascribe this very same disease of the "epileptic", or "falling sickness", to the same cause, which they call ^x "Kordicus", or "Cardiacus", the "Cardiac" passion, which one of their commentators ^y explains thus.

"It is a disease which proceeds from the repletion of the vessels of the brain, whereby the understanding is confounded; wherefore it is one of the sorts חולי הנופל, "of the falling sickness".''

Says another ^z of them,

"It is שם שידה, "the name of a demon", that rules over such, that drink much wine out of the vat.''

To which others agree, saying ^a, that one attended with this disorder, is one,

"whose understanding is confounded, מחמת שד, "by means of a demon", who rules over such, that drink new wine; and lo! the spirit's name is "Kardiacus".''

From whence it is clear, that with them, the disease and the demon go by the same name; and that the former is from the latter.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 17:1

¹ tn Grk “And after six days.”

² tn Grk “John his brother” with “his” referring to James.

NET Notes: Mat 17:2

¹ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

² tn Here καί (kai) has not been translated.

NET Notes: Mat 17:3

¹ tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

NET Notes: Mat 17:4

¹ tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

² tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

³ tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C³ D L W Θ [Φ] 0281 Ë^[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.

⁴ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.

NET Notes: Mat 17:5

¹ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² sn This cloud is the cloud of God’s presence and the voice is his as well.

³ tn Or “surrounded.”

⁴ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

⁵ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

⁶ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

NET Notes: Mat 17:6

¹ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

NET Notes: Mat 17:8

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 17:9

¹ tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

NET Notes: Mat 17:10

¹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

² tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.

NET Notes: Mat 17:11

¹ tn Grk “And answering, he said.” This has been simplified in the translation.

NET Notes: Mat 17:12

¹ tn Here καί (kai) has not been translated.

NET Notes: Mat 17:14

¹ tn Here καί (kai) has not been translated.

NET Notes: Mat 17:15

¹ tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

NET Notes: Mat 17:16

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

NET Notes: Mat 17:17

¹ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

² tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

³ tn Or “faithless.”

sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

⁴ tn Grk “how long.”

⁵ tn Or “put up with.” See Num 11:12; Isa 46:4.

⁶ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

NET Notes: Mat 17:18

¹ tn Here καί (kai) has been translated as “Then.”

² tn Or “commanded” (often with the implication of a threat, L&N 33.331).

Geneva Bible: Mat 17:1

And ^{( 1 ) ( a )} after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

^{( 1 )} Christ in his present company is humble in the gospel, but all the while he is Lord both of heaven and earth.

^{( a )} Luke counts eight days, containing in that number the first and last, and Matthew speaks but of the days between them.

Geneva Bible: Mat 17:2

And was ^{( b )} transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

^{( b )} Changed into another colour.

Geneva Bible: Mat 17:5

While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is ^{( c )} my beloved Son, in whom I am well pleased; hear ye him.

^{( c )} The word "my" distinguishes Christ from other children. For he is God's natural son, we by adoption; therefore he is called the first begotten among the brethren, because although he is by right the only son, yet he is chief among many, in that he is the source and head of the adoption.

Geneva Bible: Mat 17:6

And when the disciples heard [it], they ^{( d )} fell on their face, and were sore afraid.

^{( d )} Fell down flat on their faces and worshipped him, as in (Mat 2:11).

Geneva Bible: Mat 17:9

And as they came down from the mountain, Jesus charged them, saying, Tell the ^{( e )} vision to no man, until the Son of man be risen again from the dead.

^{( e )} Which they saw, otherwise the word used in this place is usually used in referring to that which is seen in a dream.

Geneva Bible: Mat 17:14

^{( 2 )} And when they were come to the multitude, there came to him a [certain] man, ^{( f )} kneeling down to him, and saying,

^{( 2 )} Men are unworthy of Christ's goodness, yet nonetheless he pays attention to them.

^{( f )} As men used to do when making supplication.

Geneva Bible: Mat 17:15

Lord, have mercy on my son: for he is ^{( g )} lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.

^{( g )} They that at certain times of the moon are troubled with the falling sickness, or any other kind of disease: but in this case, we must so understand it, that besides the natural disease he had a demonic derangement.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 17:1-27

1 The transfiguration of Christ.

14 He heals the lunatic,

22 foretells his own passion,

24 and pays tribute.

Maclaren: Mat 17:1-13

The King In" His Beauty

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, 2. And was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. 3. And, behold, there appeared unto them Moses and Elias talking with Him. 4. Then answered Peter, and said onto 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. 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. 6. And when the disciples heard it, they fell on their face, and were sore afraid. 7. And Jesus came and touched them, and said, Arise, and be not afraid. 8. And when they had lifted up their eyes, they saw no man, save Jesus only. 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. 10. And His disciples asked Him, saying, Why then say the scribes that Elias must first come? 11. And Jesus answered and said unto them, Elias truly shall first come, and restore all things. 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. 13. Then the disciples understood that He spake unto them of John the Baptist.'--Matt. 17:1-13.

THE early guess at Tabor as the scene of the Transfiguration must be given up as untenable. Some one of the many peaks of Hermon rising right over Caesarea is a far more likely place. But the silence of all the accounts as to the locality surely teaches us the unimportance of knowledge on the point. The dangers of knowing would more than outweigh the advantages. A similar indefiniteness attaches to the when. Are we to think of it as occurring by night, or by day? Perhaps the former is slightly the more probable, from the fact of the descent being made the next day' (Luke). Our conception of the scene will be very different, as we think of that lustre from His face, and that bright cloud, as outshining the blaze of a Syrian sun, or as filling the night with glory. But we cannot settle which view is correct.

There are three distinct parts in the whole incident: the Transfiguration proper; the appearance of Moses and Elijah; and the cloud with the voice from it.

I. The Transfiguration Proper.

The general statement that Jesus was transfigured before them' is immediately followed out into explanatory details. These are twofold--the radiance of His face, and the gleaming whiteness of His raiment, which shone like the snow on Hermon when it is smitten by the sunshine. Probably we are to think of the whole body as giving forth the same mysterious light, which made itself visible even through the white robe He wore. This would give beautiful accuracy and appropriateness to the distinction drawn in the two metaphors,--that His face was as the sun,' in which the undiluted glory was seen; and His garments as the light,' which is sunshine diffused and weakened. There is no hint of any external source of the brightness. It does not seem to have been a reflection from the visible symbol of the divine presence, as was the fading radiance on the face of Moses. That symbol does not come into view till the last stage of the incident. We are then to think of the brightness as rising from within, not cast from without. We cannot tell whether it was voluntary or involuntary. Luke gives a pregnant hint, in connecting it with Christ's praying, as if the calm ecstasy of communion with the Father brought to the surface the hidden glory of the Son. Can it be that such glory always accompanied His prayers, and that its presence may have been one reason for the sedulous privacy of these, except on this one occasion, when He desired that His faithful three should be eye-witnesses of His majesty'? However that may be, we have probably to regard the Transfiguration as the transient making visible, in the natural, symbolic form of light, of the indwelling divine glory, which dwelt in Him as in a shrine, and then shone through the veil of His flesh. John explains the event, though His words go far beyond it, when he says, We beheld His glory, glory as of the only begotten from the Father.'

What was the purpose of the Transfiguration? Matthew seems to tell us in that before them.' It was for their sakes, not for His, as indeed follows from the belief that it was the irradiation from within of the indwelling light. The new epoch of His life, in which they were to have a share of trial and cross-bearing, needed some great encouragement poured into their tremulous hearts; and so, for once, He deigned to let them look on His face shining as the sun, for a remembrance when they saw it covered with' shame and spitting' and His brow bleeding from the thorns. But perhaps we may venture a step farther, and see here some prophecy of that body of His glory in which He now reigns. Speculations as to the difference between the earthly body of our Lord and ours are fascinating but unsubstantial. It was a true human body, susceptible of hunger, pain, weariness; but we are not taught that it carried in it the necessity of death. It may have been more pliable to the spirit's behests, and more transparent to its light, than ours. There may have been in that hour of radiance some approximation to the perfect harmony between the perfect spirit and the body, which is its fit organ, which we know is His now, and to which we also know that He will conform the body of our humiliation. Then His face shone as the sun'; when one of these three saw Him in His glory,' His countenance was as the sun shineth in his strength'; and His own promise to us is that we too shall shine forth as the sun.' Then His garments were white as the light; His promise is that they who are worthy shall walk with Him in white.' The Transfiguration was a revelation and a prophecy.

II. The Appearance Of Moses And Elijah.

While the three are gazing with dazzled eyes, suddenly, as if shaped out of air, there stand by Jesus two mighty forms, evidently men, and yet, according to Luke, encompassed in the white radiance, walking with the Son of Man in a better furnace. What a stound of awe and wonder must have touched the gazers as the conviction who these were filled their minds, and they recognised, we know not how, the mighty lineaments of the lawgiver and the prophet! Did the three mortals understand the meaning of the words of the heavenly three? We cannot tell. Nor does Matthew tell us what was the theme of that wondrous colloquy. These two might have asked, Why hast Thou disquieted us to bring us up?' What is the answer? Wherefore were they there? To tell Jesus that He was to die? No, for that lay plain before Him. To learn from Him the mystery of His passion, that they might be His heralds, the one in Paradise, the other in the pale kingdoms of Hades? Perhaps, but, more probably, they came to minister to Him strength for His conflict, even as women did of their substance, and an angel did in Gethsemane. Perhaps the strength came to Jesus from seeing how they yearned for the fulfilment of the typified redemption; perhaps it came from His being able to speak to them as He could not to any on earth. At all events, surely Moses and Elijah were not brought there for their own sakes alone, nor for the sake of the witnesses, but also for His sake who was prepared by that converse for His cross.

Further, their appearance set forth Christ's death, which was their theme, as the climax of revelation. The Law with its requirement and its sacrifices, and Prophecy with its forward-looking gaze, stand there, in their representatives, and bear witness that their converging lines meet in Jesus. The finger that wrote the law, and the finger that smote and parted Jordan, are each lifted to point to Him. The stern voices that spoke the commandments and that hurled threatenings at the unworthy occupants of David's throne, both proclaim, Behold the Lamb of God, the perfect Fulfiller of law, the true King of Israel.' Their presence and their speech were the acknowledgment that this was He whom they had seen from afar; their disappearance proclaims that their work is done when they have pointed to Him.

Their presence also teaches us that Jesus is the life of all the living dead. Of course, care must be exercised in drawing dogmatic conclusions from a manifestly abnormal incident, but some plain truths do result from it. Of these two, one had died, though mystery hung round his death and burial; the other had passed into the heavens by another gate than that of death; and here they both stand with lives undiminished by their mysterious changes, in fulness of power and of consciousness, bathed in glory, which was as their native air now. They are witnesses of an immortal life, and proofs that His yet unpierced hands held the keys of life and death. He opened the gate which moves backwards to no hand but His, and summoned them; and they come, with no napkins about their heads, and no trailing grave-clothes entangling their feet, and own Him as the King of life.

They speak too of the eager onward gaze which the Old Testament believers turned to the coming Deliverer. In silent anticipation, through all these centuries, good men had lain down to die, saying, I wait for Thy salvation,' and after death their spirits had lived expectant and crying, like the souls under the altar, How long, O Lord, how long?' Now these two are brought from their hopeful repose, perchance to learn how near their deliverance was; and behind them we seem to discern a dim crowd of holy men and women, who had died in faith, not having received the promises, and who throng the portals of the unseen world, waiting for the near advent of the better Samson to bear away the gates to the city on the hill, and lead thither their ransomed train.

Peter's bewildered words need not long detain us. He is half dazed, but, true to his rash nature, thinks that he must say something, and that to do something will relieve the tension of his spirit. His proposal, so ridiculous as it is, shows that he had not really understood what he saw. It also expresses his feeling that it is much better to be there than to be travelling to a cross--and so may stand as an instance of a very real temptation for us all, that of avoiding unwelcome duties and shrinking from rough work, on the plea of holding sweet communion with Jesus on the mountain. It was not' good' to stay there, and leave demoniacs uncured in the plain.

III. The Cloud And The Witnessing Voice.

Peter's words receive no answer, for, while he is speaking, another solemn and silencing wonder has place. Suddenly a strange cloud forms in the cloudless sky. It is bright' with no reflection caught from the sun; it is borne along by no wind; slowly it settles down upon them, like a roof, and, bright though it is, casts a strange shadow. According to one reading of Luke's account, Christ and the two heavenly witnesses pass within its folds, leaving the disciples without, and that separation seems confirmed by Matthew's saying that the voice came out of the cloud.' Our evangelist points to its brightness as singular. It was not merely bright, as if smitten by the sunlight, but its whole substance was luminous. It is almost a contradiction to speak of a cloud of light, and the anomalous expression points to something beyond nature. We cannot but remember the pillar which had a heart of fire, and glowed in the darkness over the sleeping camp, and the cloud which filled the house, and drove the priests from the sanctuary by its brightness. Nor should we forget that at His Ascension Jesus was not lost to sight in the blue; but while He was yet visible in the act of blessing, a cloud received Him out of their sight.' It is, in fact, the familiar symbol of the divine presence, which had long been absent from the temple, and now reappears. We may note the beauty and felicity of the emblem. It blends light and darkness, so suggesting how the very same attributes' of God are both; and how His revelation of Himself reveals Him as unrevealable. The manifestation of His power is also the hiding of His power.' The inaccessible light is also thick darkness. The same characteristics of His nature are light and joy to some, and blackness and woe to others.

We may note, too, Christ's passage into the cloud. Moses and Elijah, being purged from mortal weakness, could pass thither. But Jesus, alone of men, Could pass in the flesh into that brightness, and be hid in its fiery heart, unshrinking and unconsumed. Who among us shall dwell with everlasting burnings? His entrance into it is but the witness to the purity of His nature, and the absence in Him of all fuel for fire. That bright cloud was His own calm home, His habitation from eternity,' and where no man, compassed with flesh and sin, could live, He enters as the Son into the bosom of the Father.

Then comes the articulate witness to the Son. The solemnity and force of the attestation are increased, if we conceive of the disciples as outside the cloud, and parted from Jesus. This word is meant for them only, and so is distinguished from the similar voice at the baptism, and has added the imperative Hear him.' The voice bears witness to the mystery of our Lord's person. It points to the contrast between His two attendants and Him. They are servants, this is the Son.' It sets forth His supernaturally born humanity, and, deeper still, His true and proper divinity, which John unfolds, in his Gospel, as the deepest meaning of the name. It testifies to the unbroken union of love between the Father and Him, and therein to the absolute perfection of our Lord's character. He is the adequate object of the eternal, divine love. As He has been from the timeless depths of old, He is, in His human life, the object of the ever-unruffled divine complacency, in whom the Father can glass Himself as in a pure mirror. It enjoins obedient listening. God's voice bids us hear Christ's voice. If He is the beloved Son, listening to Him is listening to God. This is the purpose of the whole, so far as we are concerned. We are to hear Him, when He declares God; when He witnesses of Himself, of His love, His work, His death, His judgeship; when He invites us to come to Him, and find rest; when He commands and when He promises. Amid the Babel of this day, let us listen to that voice, low and gentle, pleading and soft, authoritative, majestic, and sovereign. It will one day shake not the earth only, but also the heaven.' But, as yet, it calls us with strange sweetness, and the music of love in every tone. Well for us if our hearts answer, Speak, Lord; for Thy servant heareth.'

Matthew tells us that this voice from the cloud completely unmanned the disciples, who fell on their faces, and lay there, we know not how long, till Jesus came and laid a loving hand on them, bidding them arise, and not fear. So when they staggered to their feet, and looked around, they saw nothing but the grey stones of the hillside and the blue sky. That dread voice was past,' and the silence was broken only by the hum of insects or the twitter of a far-off bird. The strange guests have gone; the radiance has faded from the Master's face, and all is as it used to be. They saw no one, save Jesus only.' It is the summing up of revelation; all others vanish, He abides. It is the summing up of the world's history. Thickening folds of oblivion wrap the past, and all its mighty names become forgotten; but His figure stands out, solitary against the background of the past, as some great mountain, which travellers see long after the lower summits are sunk beneath the horizon. Let us make this the summing up of our lives. We can venture to take Him for our sole helper, pattern, love, and aim, because He, in His singleness, is enough for our hearts. There are many fragmentary precious things, but there is only one pearl of great price. And then this will be a prophecy of our deaths--a brief darkness, a passing dread, and then His touch and His voice saying, Arise, be not afraid.' So we shall lift up our eyes, and find earth faded, and its voices fallen dim, and see no one any more, save Jesus only.'

MHCC: Mat 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.

MHCC: Mat 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!

Matthew Henry: Mat 17:1-13

We have here the story of Christ's transfiguration; he had said that the Son of man should shortly come in his kingdom, with which promise all the three evangelists industriously connect this story; as if Christ's transfiguration were intended for a specimen and an earnest of the kingdom of Christ, and of that light and love of his, which therein appears to his select and sanctified ones. Peter speaks of this as the power and coming of our Lord Jesus (2Pe 1:16); because it was an emanation of his power, and a previous notice of his coming, which was fitly introduced by such prefaces.

When Christ was here in his humiliation, though his state, in the main, was a state of abasement and afflictions, there were some glimpses of his glory intermixed, that he himself might be the more encouraged in his sufferings, and others the less offended. His birth, his baptism, his temptation, and his death, were the most remarkable instances of his humiliation; and these were each of them attended with some signal points of glory, and the smiles of heaven. But the series of his public ministry being a continued humiliation, here, just in the midst of that, comes in this discovery of his glory. As, now that he is in heaven, he has his condescensions, so, when he was on earth, he had his advancements.

Now concerning Christ's transfiguration, observe,

I. The circumstances of it, which are here noted, Mat 17:1.

1. The time; six days after he had the solemn conference with his disciples, Mat 16:21. St Luke saith, It was about eight days after, six whole days intervening, and this the eighth day, that day seven-night. Nothing is recorded to be said or done by our Lord Jesus for six days before his transfiguration; thus, before some great appearances, there was silence in heaven for the space of half an hour, Rev 8:1. Then when Christ seems to be doing nothing for his church, expect, ere long, something more than ordinary.

2. The place; it was on top of a high mountain apart. Christ chose a mountain, (1.) As a secret place. He went apart; for though a city upon a hill can hardly be hid, two or three persons upon a hill can hardly be found; therefore their private oratories were commonly on mountains. Christ chose a retired place to be transfigured in, because his appearing publicly in his glory was not agreeable to his present state; and thus he would show his humility, and teach us that privacy much befriends our communion with God. Those that would maintain intercourse with Heaven, must frequently withdraw from the converse and business of this world; and they will find themselves never less alone than when alone, for the Father is with them. (2.) Though a sublime place, elevated above things below. Note, Those that would have a transforming fellowship with God, must not only retire, but ascend; lift up their hearts, and seek things above. The call is, Come up hither, Rev 4:1.

3. The witnesses of it. He took with him Peter and James and John. (1.) He took three, a competent number to testify what they should see; for out of the mouth of two or three witnesses shall every word be established. Christ makes his appearances certain enough, but not too common; not to all the people, but to witnesses (Act 10:41), that they might be blessed, who have not seen, and yet have believed. (2.) He took these three because they were the chief of his disciples, the first three of the worthies of the Son of David; probably they excelled in gifts and graces; they were Christ's favourites, singled out to be the witnesses of his retirements. They were present when he raised the damsel to life, Mar 5:37. They were afterward to be the witnesses of his agony, and this was to prepare them for that. Note, A sight of Christ's glory, while we are here in this world, is a good preparative for our sufferings with him, as these are preparatives for the sight of his glory in the other world. Paul, who had abundance of trouble, had abundance of revelations.

II. The manner of it (Mat 17:2); He was transfigured before them. The substance of his body remained the same, but the accidents and appearances of it were greatly altered; he was not turned into a spirit, but his body, which had appeared in weakness and dishonour, now appeared in power and glory. He was transfigured, metamorphōthē - he was metamorphosed. The profane poets amused and abused the world with idle extravagant stories of metamorphoses, especially the metamorphoses of their gods, such as were disparaging and diminishing to them, equally false and ridiculous; to these some think Peter has an eye, when, being about to mention this transfiguration of Christ, he saith, We have not followed cunningly devised fables when we made it known unto you, 2Pe 1:16. Christ was both God and man; but, in the days of his flesh, he took on him the form of a servant - morphēn doulou , Phi 2:7. He drew a veil over the glory of his godhead; but now, in his transfiguration, he put by that veil, appeared en morphē theou - in the form of God (Phi 2:6), and gave his disciples a glimpse of his glory, which could not but change his form.

The great truth which we declare, is, that God is light (1Jo 1:5), dwells in the light (1Ti 6:16), covers himself with light, Psa 104:2. And therefore when Christ would appear in the form of God, he appeared in light, the most glorious of all visible beings, the first-born of the creation, and most nearly resembling the eternal Parent. Christ is the Light; while he was in the world, he shined in darkness, and therefore the world knew him not (Joh 1:5, Joh 1:10); but, at this time, that Light shined out of the darkness.

Now his transfiguration appeared in two things:

1. His face did shine as the sun. The face is the principal part of the body, by which we are known; therefore such a brightness was put on Christ's face, that face which afterward he hid not from shame and spitting. It shone as the sun when he goes forth in his strength, so clear, so bright; for he is the Sun of righteousness, the Light of the world. The face of Moses shone but as the moon, with a borrowed reflected light, but Christ's shone as the sun, with an innate inherent light, which was the more sensibly glorious, because it suddenly broke out, as it were, from behind a black cloud.

2. His raiment was white as the light. All his body was altered, as his face was; so that beams of light, darting from every part through his clothes, made them white and glittering. The shining of the face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ's body, that his clothes were enlightened by it.

III. The companions of it. He will come, at last, with ten thousands of his saints; and, as a specimen of that, there now appeared unto them Moses and Elias talking with him, Mat 17:3. Observe, 1. There were glorified saints attending him, that, when there were three to bear record on earth, Peter, James, and John, there might be some to bear record from heaven too. Thus here was a lively resemblance of Christ's kingdom, which is made up of saints in heaven and saints on earth, and to which belong the spirits of just men made perfect. We see here, that they who are fallen asleep in Christ are not perished, but exist in a separate state, and shall be forthcoming when there is occasion. 2. These two were Moses and Elias, men very eminent in their day. They had both fasted forty days and forty nights, as Christ did, and wrought other miracles, and were both remarkable at their going out of the world as well as in their living in the world. Elias was carried to heaven in a fiery chariot, and died not. The body of Moses was never found, possibly it was preserved from corruption, and reserved for this appearance. The Jews had great respect for the memory of Moses and Elias, and therefore they came to witness of him, they came to carry tidings concerning him to the upper world. In them the law and the prophets honoured Christ, and bore testimony to him. Moses and Elias appeared to the disciples; they saw them, and heard them talk, and, either by their discourse or by information from Christ, they knew them to be Moses and Elias; glorified saints shall know one another in heaven. They talked with Christ. Note, Christ has communion with the blessed, and will be no stranger to any of the members of that glorified corporation. Christ was now to be sealed in his prophetic office, and therefore these two great prophets were fittest to attend him, as transferring all their honour and interest to him; for in these last days God speaks to us by his Son, Heb 1:1.

IV. The great pleasure and satisfaction that the disciples took in the sight of Christ's glory. Peter, as usual, spoke or the rest; Lord, it is good for us to be here. Peter here expresses,

1. The delight they had in this converse; Lord, it is good to be here. Though upon a high mountain, which we may suppose rough and unpleasant, bleak and cold, yet it is good to be here. He speaks the sense of his fellow-disciples; It is good not only for me, but for us. He did not covet to monopolize this favour, but gladly takes them in. He saith this to Christ. Pious and devout affections love to pour out themselves before the Lord Jesus. The soul that loves Christ, and loves to be with him, loves to go and tell him so; Lord, it is good for us to be here. This intimates a thankful acknowledgment of his kindness in admitting them to this favour. Note, Communion with Christ is the delight of Christians. All the disciples of the Lord Jesus reckon it is good for them to be with him in the holy mount. It is good to be here where Christ is, and whither he brings us along with him by his appointment; it is good to be here, retired and alone with Christ; to be here, where we may behold the beauty of the Lord Jesus, Psa 27:4. It is pleasant to hear Christ compare notes with Moses and the prophets, to see how all the institutions of the law, and all the predictions of the prophets, pointed at Christ, and were fulfilled in him.

2. The desire they had of the continuance of it; Let us make here three tabernacles. There was in this, as in many other of Peter's sayings, a mixture of weakness and of goodwill, more zeal than discretion.

(1.) Here was a zeal for this converse with heavenly things, a laudable complacency in the sight they had of Christ's glory. Note, Those that by faith behold the beauty of the Lord in his house, cannot but desire to dwell there all the days of their life. It is good having a nail in God's holy place (Ezr 9:8), a constant abode; to be in holy ordinances as a man at home, not as a wayfaring man. Peter thought this mountain was a fine spot of ground to build upon, and he was for making tabernacles there; as Moses in the wilderness made a tabernacle for the Shechinah, or divine glory.

It argued great respect for his Master and the heavenly guests, with some commendable forgetfulness of himself and his fellow-disciples, that he would have tabernacles for Christ, and Moses, and Elias, but none for himself. He would be content to lie in the open air, on the cold ground, in such good company; if his Master have but where to lay his head, no matter whether he himself has or no.

(2.) Yet in this zeal he betrayed a great deal of weakness and ignorance. What need had Moses and Elias of tabernacles? They belonged to that blessed world, where they hunger no more, nor doth the sun light upon them. Christ had lately foretold his sufferings, and bidden his disciples expect the like; Peter forgets this, or, to prevent it, will needs be building tabernacles in the mount of glory, out of the way of trouble. Still he harps upon, Master, spare thyself, though he had been so lately checked for it. Note, There is a proneness in good men to expect the crown without the cross. Peter was for laying hold of this as the prize, though he had not yet fought his fight, nor finished his course, as those other disciples, Mat 20:21. We are out in our aim, if we look for a heaven here upon earth. It is not for strangers and pilgrims (such as we are in our best circumstances in this world), to talk of building, or to expect a continuing city.

Yet it is some excuse for the incongruity of Peter's proposal, not only that he knew not what he said (Luk 9:33), but also that he submitted the proposal to the wisdom of Christ; If thou wilt, let us make tabernacles. Note, Whatever tabernacles we propose to make to ourselves in this world, we must always remember to ask Christ's leave.

Now to this which Peter said, there was no reply made; the disappearing of the glory would soon answer it. They that promise themselves great things on earth will soon be undeceived by their own experience.

V. The glorious testimony which God the Father gave to our Lord Jesus, in which he received from him honour and glory (2Pe 1:17), when there came this voice from the excellent glory. This was like proclaiming the titles of honour or the royal style of a prince, when, at his coronation, he appears in his robes of state; and be it known, to the comfort of mankind, the royal style of Christ is taken from his mediation. Thus, in vision, he appeared with a rainbow, the seal of the covenant, about his throne (Rev 4:3); for it is his glory to be our Redeemer.

Now concerning this testimony from heaven to Christ, observe.

1. How it came, and in what manner it was introduced.

(1.) There was a cloud. We find often in the Old Testament, that a cloud was the visible token of God's presence; he came down upon mount Sinai in a cloud (Exo 19:9), and so to Moses, Exo 34:5; Num 11:25. He took possession of the tabernacle in a cloud, and afterwards of the temple; where Christ was in his glory, the temple was, and there God showed himself present. We know not the balancing of the clouds, but we know that much of the intercourse and communication between heaven and earth is maintained by them. By the clouds vapours as cend, and rains des cend; therefore God is said to make the clouds his chariots; so he did here when he descended upon this mount.

(2.) It was a bright cloud. Under the law it was commonly a thick and dark cloud that God made the token of his presence; he came down upon mount Sinai in a thick cloud (Exo 19:16), and said he would dwell in thick darkness; see 1Ki 8:12. But we are now come, not to the mount that was covered with thick blackness and darkness (Heb 12:18), but to the mount that is crowned with a bright cloud. Both the Old Testament and the New Testament dispensation had tokens of God's presence; but that was a dispensation of darkness, and terror, and bondage, this of light, love, and liberty.

(3.) It overshadowed them. This cloud was intended to break the force of that great light which otherwise would have overcome the disciples, and have been intolerable; it was like the veil which Moses put upon his face when it shone. God, in manifesting himself to his people, considers their frame. This cloud was to their eyes as parables to their understandings, to convey spiritual things by things sensible, as they were able to bear them.

(4.) There came a voice out of the cloud, and it was the voice of God, who now, as of old, spake in the cloudy pillar, Psa 99:7. Here was no thunder, or lightning, or voice of a trumpet, as there was when the law was given by Moses, but only a voice, a still small voice, and that not ushered in with a strong wind, or an earthquake, or fire, as when God spake to Elias, 1Ki 19:11, 1Ki 19:12. Moses then and Elias were witnesses, that in these last days God hath spoken to us by his Son, in another way than he spoke formerly to them. This voice came from the excellent glory (2Pe 1:17), the glory which excelleth, in comparison of which the former had no glory; though the excellent glory was clouded, yet thence came a voice, for faith comes by hearing.

2. What this testimony from heaven was; This is my beloved Son, hear ye him. Here we have,

(1.) The great gospel mystery revealed; This is my beloved Son, in whom I am well pleased. This was the very same that was spoken from heaven at his baptism (Mat 3:17); and it was the best news that ever came from heaven to earth since man sinned. It is to the same purport with that great doctrine (2Co 5:19), That God was in Christ, reconciling the world unto himself. Moses and Elias were great men, and favourites of Heaven, yet they were but servants, and servants that God was not always well pleased in; for Moses spoke unadvisedly, and Elias was a man subject to passions; but Christ is a Son, and in him God was always well pleased. Moses and Elias were sometimes instruments of reconciliation between God and Israel; Moses was a great intercessor, and Elias a great reformer; but in Christ God is reconciling the world; his intercession is more prevalent than that of Moses, and his reformation more effectual than that of Elias.

This repetition of the same voice that came from heaven at his baptism was no vain repetition; but, like the doubling of Pharoah's dream, was to show the thing was established. What God hath thus spoken once, yea twice, no doubt he will stand to, and he expects we should take notice of it. It was spoken at his baptism, because then he was entering upon his temptation, and his public ministry; and now it was repeated, because he was entering upon his sufferings, which are to be dated from hence; for now, and not before, he began to foretel them, and immediately after his transfiguration it is said (Luk 9:51), that the time was come that he should be received up; this therefore was then repeated, to arm him against the terror, and his disciples against the offence, of the cross. When sufferings begin to abound, consolations are given in more abundantly, 2Co 1:5.

(2.) The great gospel duty required, and it is the condition of our benefit by Christ; Hear ye him. God is well pleased with none in Christ but those that hear him. It is not enough to give him the hearing (what will that avail us?) but we must hear him and believe him, as the great Prophet and Teacher; hear him, and be ruled by him, as the great Prince and Lawgiver; hear him, and heed him. Whoever would know the mind of God, must hearken to Jesus Christ; for by him God has in these last days spoken to us. This voice from heaven has made all the sayings of Christ as authentic as if they had been thus spoken out of a cloud. God does here, as it were, turn us over to Christ for all the revelations of his mind; and it refers to that prediction concerning the Prophet God would raise up like unto Moses (Deu 18:18); him shall ye hear.

Christ now appeared in glory; and the more we see of Christ's glory, the more cause we shall see to hearken to him: but the disciples were gazing on that glory of his which they saw; they are therefore bid not to look at him, but to hear him. Their sight of his glory was soon intercepted by the cloud, but their business was to hear him. We walk by faith, which comes by hearing, not by sight, 2Co 5:7.

Moses and Elias were now with him; the law and the prophets; hitherto it was said, Hear them, Luk 16:29. The disciples were ready to equal them with Christ, when they must have tabernacles for them as well as for him. They had been talking with Christ, and probably the disciples were very desirous to know what they said, and to hear something more from them; No, saith God, hear him, and that is enough; him, and not Moses and Elias, who were present, and whose silence gave consent to this voice; they had nothing to say to the contrary; whatever interest they had in the world as prophets, they were willing to see it all transferred to Christ, that in all things he might have the pre-eminence. Be not troubled that Moses and Elias make so short a stay with you; hear Christ, and you will not want them.

IV. The fright which the disciples were put into by this voice, and the encouragement Christ gave them.

1. The disciples fell on their faces, and were sore afraid. The greatness of the light, and the surprise of it, might have a natural influence upon them, to dispirit them. But that was not all, ever since man sinned, and heard God's voice in the garden, extraordinary appearances of God have ever been terrible to man, who, knowing he has no reason to expect any good, has been afraid to hear any thing immediately from God. Note, even then when fair weather comes out of the secret place, yet with God is terrible majesty, Job 37:22. See what dreadful work the voice of the Lord makes, Psa 29:4. It is well for us that God speaks to us by men like ourselves, whose terror shall not make us afraid.

2. Christ graciously raised them up with abundance of tenderness. Note, The glories and advancements of our Lord Jesus do not at all lessen his regard to, and concern for, his people that are compassed about with infirmity. It is comfortable to think, that now, in his exalted state, he has a compassion for, and condescends to, the meanest true believer. Observe here, (1.). What he did; he came, and touched them. His approaches banished their fears; and when they apprehended that they were apprehended of Christ, there needed no more to make them easy. Christ laid his right hand upon John is a like case, and upon Daniel, Rev 1:17; Dan 8:18; Dan 10:18. Christ's touches were often healing, and here they were strengthening and comforting. (2.) What he said; Arise, and be not afraid. Note, Though a fear of reverence in our converse with Heaven is pleasing to Christ, yet a fear of amazement is not so, but must be striven against. Christ said, Arise. Note, It is Christ by his word, and the power of his grace going along with it, that raises up good men from their dejections, and silences their fears; and none but Christ can do it; Arise, be not afraid. Note, causeless fears would soon vanish, if we would not yield to them, and lie down under them, but get up, and do what we can against them. considering what they had seen and heard, they had more reason to rejoice than to fear, and yet, it seems, they needed this caution. Note, Through the infirmity of the flesh, we often frighten ourselves with that wherewith we should encourage ourselves. Observe, After they had an express command from heaven to hear Christ, the first word they had from him was, Be not afraid, hear that. Note, Christ's errand into the world was to give comfort to good people, that, being delivered out of the hands of their enemies, they might serve God without fear, Luk 1:74, Luk 1:75.

VII. The disappearing of the vision (Mat 17:8); They lift up themselves, and then lift up their eyes, and saw no man, save Jesus only. Moses and Elias were gone, the rays of Christ's glory were laid aside, or veiled again. They hoped this had been the day of Christ's entrance into his kingdom, and his public appearance in that external splendour which they dreamed of; but see how they are disappointed. Note, It is not wisdom to raise our expectations high in this world, for the most valuable of our glories and joys here are vanishing, even those of near communion with God are so, not a continual feast, but a running banquet. If sometimes we are favoured with special manifestations of divine grace, glimpses and pledges of future glory, yet they are withdrawn presently; two heavens are too much for those to expect that never deserve one. Now they saw no man, save Jesus only. Note, Christ will tarry with us when Moses and Elias are gone. The prophets do not live for ever (Zec 1:5), and we see the period of our ministers' conversation; but Jesus Christ is the same yesterday, today, and for ever, Heb 13:7, Heb 13:8.

VIII. The discourse between Christ and his disciples as they came down from the mountain, Mat 17:9-13.

Observe, 1. They came down from the mountain. Note, We must come down from the holy mountains, where we have communion with God, and complacency in that communion, and of which we are saying. It is good to be here; even there we have no continuing city. Blessed be God, there is a mountain of glory and joy before us, whence we shall never come down. But observe, When the disciples came down, Jesus came with them. Note, When we return to the world again 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.

2. As they came down, they talked of Christ. Note, When we are returning from holy ordinance, it is good to entertain ourselves and one another with discourse suitable to the work we have been about. That communication which is good to the use of edifying is then in a special manner seasonable; as, on the contrary, that which is corrupt, is worse then than at another time.

Here is, (1.) The charge that Christ gave the disciples to keep the vision very private for the present (Mat 17:9); Tell it to no man till the Son of man is risen. If they had proclaimed it, the credibility of it would have been shocked by his sufferings, which were now hastening on. But let the publication of it be adjourned till after his resurrection, and then that and his subsequent glory will be a great confirmation of it. Note, Christ observed a method in the manifestation of himself; he would have his works put together, mutually to explain and illustrate each other, that they might appear in their full strength and convincing evidence. Every thing is beautiful in its season. Christ's resurrection was properly the beginning of the gospel state and kingdom, to which all before was but preparatory and by way of preface; and therefore, though this was transacted before, it must not be produced as evidence till then (and then it appears to have been much insisted on by 2Pe 1:16-18), when the religion it was designed for the confirmation of was brought to its full consistence and maturity. Christ's time is the best and fittest for the manifesting of himself and must be attended to by us.

(2.) An objection which the disciples made against something Christ had said (Mat 17:10); " Why then say the scribes that Elias must first come? If Elias make so short a stay, and is gone so suddenly, and we must say nothing of him; why have we been taught out of the law to expect his public appearance in the world immediately before the setting up of the Messiah's kingdom? Must the coming of Elias be a secret, which every body looks for?"or thus; "If the resurrection of the Messiah, and with it the beginning of his kingdom, be at hand, what becomes of that glorious preface and introduction to it, which we expect in the coming of Elias?"The scribes, who were the public expositors of the law, said this according to the scripture (Mal 4:5); Behold I send you Elijah the prophet. The disciples spoke the common language of the Jews, who made that the saying of the scribes which was the saying of the scripture, whereas of that which ministers speak to us according to the word of God, we should say, " God speaks to us, not the ministers; "for we must not receive it as the word of men, 1Th 2:13. Observe, When the disciples could not reconcile what Christ said with what they had heard out of the Old Testament, they desired him to explain it to them. Note, When we are puzzled with scripture difficulties, we must apply ourselves to Christ by prayer for his Spirit to open our understandings and to lead us into all truth.

(3.) The solving of this objection. Ask, and it shall be given, ask instruction, and it shall be given.

[1.] Christ allows the prediction (Mat 17:11); " Elias truly shall first come, and restore all things; so far you are in the right."Christ did not come to alter or invalidate any thing foretold in the Old Testament. Note, Corrupt and mistaken glosses may be sufficiently rejected and exploded, without diminishing or derogating from the authority or dignity of the sacred text. New Testament prophecies are true and good, and are to be received and improved, though some hot foolish men may have misinterpreted them and drawn wrong inferences from them. He shall come, and restore all things; not restore them to their former state (John Baptist went not about to do that), but he shall accomplish all things (so it may be read), all things that were written of him, all the predictions of the coming of Elias. John Baptist came to restore things spiritually, to revive the decays of religion, to turn the hearts of the fathers to the children; which means the same with this, he shall restore all things. John preached repentance, and that restores all things.

[2.] He asserts the accomplishment. The scribes say true, that Elias is come, Mat 17:12. Note, God's promises are often fulfilled, and men perceive it not, but enquire, Where is the promise? when it is already performed. Elias is come, and they knew him not; they knew him not to be the Elias promised, the forerunner of the Messiah. The scribes busied themselves in criticizing upon the scripture, but understood not by the signs of the times the fulfilling of the scripture. Note, It is easier to explain the word of God than to apply it and make a right use of it. But it is no wonder that the morning star was not observed, when he who is the Sun itself, was in the world, and the world knew him not.

Because they knew him not, they have done to him whatsoever they listed; if they had known, they would not have crucified Christ, or beheaded John, 1Co 2:8. They ridiculed John, persecuted him, and at last put him to death; which was Herod's doing, but is here charged upon the whole generation of unbelieving Jews, and particularly the scribes, who, though they could not prosecute John themselves, were pleased with what Herod did. He adds, Likewise also shall the Son of man suffer of them. Marvel not that Elias should be abused and killed by those who pretended, with a great deal of reverence, to expect him, when the Messiah himself will be in like manner treated. Note, The sufferings of Christ took off the strangeness of all other sufferings (Joh 15:18); when they had imbrued their hands in the blood of John Baptist, they were ready to do the like to Christ. Note, As men deal with Christ's servants, so they would deal with him himself; and they that are drunk with the blood of the martyrs still cry, Give, give, Act 12:1-3.

(4.) The disciples' satisfaction in Christ's reply to their objection (Mat 17:13); They understood that he spake unto them of John the Baptist. He did not name John, but gives them such a description of him as would put them in mind of what he had said to them formerly concerning him; This is Elias. This is a profitable way of teaching; it engages the learners' own thoughts, and makes them, if not their own teachers, yet their own remembrancers; and thus knowledge becomes easy to him that understands. When we diligently use the means of knowledge, how strangely are mists scattered and mistakes rectified!

Matthew Henry: Mat 17:14-21

We have here the miraculous cure of a child that was lunatic and vexed with a devil. Observe,

I. A melancholy representation of the case of this child, made to Christ by the afflicted father. This was immediately upon his coming down from the mountain where he was transfigured. Note, Christ's glories do not make him unmindful of us and of our wants and miseries. Christ, when he came down from the mount, where had conversation with Moses and Elias, did not take state upon him, but was as easy of access, as ready to poor beggars, and as familiar with the multitude, as ever he used to be. This poor man's address was very importunate; he came kneeling to Christ. Note, Sense of misery will bring people to their knees. Those who see their need of Christ will be earnest, will be in good earnest, in their applications to him; and he delights to be thus wrestled with.

Two things the father of the child complains of.

1. The distress of his child (Mat 17:15); Lord have mercy on my son. The affliction of the children cannot but affect the tender parents, for they are pieces of themselves. And the case of afflicted children should be presented to God by faithful and fervent prayer. This child's distemper, probably, disabled him to pray for himself. Note, Parents are doubly concerned to pray for their children, not only that are weak and cannot, but much more that are wicked and will not, pray for themselves. Now, (1.). The nature of this child's disease was very sad; He was lunatic and sore vexed. A lunatic is properly one whose distemper lies in the brain, and returns with the change of the moon. The devil, by the divine permission, either caused this distemper, or at least concurred with it, to heighten and aggravate it. The child had the falling-sickness, and the hand of Satan was in it; by it he tormented then, and made it much more grievous than ordinarily it is. Those whom Satan got possession of, he afflicted by those diseases of the body which do most affect the mind; for it is the soul that he aims to do mischief to. The father, in his complain, saith, He is lunatic, taking notice of the effect; but Christ, in the cure, rebuked the devil, and so struck at the cause. Thus he doth in spiritual cures. (2.) The effects of the disease were very deplorable; He oft falls into the fire, and into the water. If the force of the disease made him to fall, the malice of the devil made him to fall into the fire or water; so mischievous is he where he gains possession and power in any soul. He seeks to devour, 1Pe 5:8.

2. The disappointment of his expectation from the disciples (Mat 17:16); I brought him to thy disciples, and they could not cured him. Christ gave his disciples power to cast out devils (Mat 10:1, Mat 10:8), and therein they were successful (Luk 10:17); yet at this time they failed in the operation, though there were nine of them together, and before a great multitude. Christ permitted this, (1.) To keep them humble, and to show their dependence upon him, that without him they could do nothing. (2.) To glorify himself and his own power. It is for the honour of Christ to come in with help at a dead-lift, when other helpers cannot help. Elisha's staff in Gehazi's hand will not raise the child: he must come himself. Note, There are some special favours which Christ reserves the bestowment of to himself; and sometimes he keeps the cistern empty; that he may bring us to himself, the Fountain. But the failures of instruments shall not hinder the operations of his grace, which will work, if not by them, yet without them.

II. The rebukes that Christ gave to the people first, and then to the devil.

1. He chid those about him (Mat 17:17); O faithless and perverse generation! This is not spoken to the disciples, but to the people, and perhaps especially to the scribes, who are mentioned in Mar 9:14, and who, as it should seem, insulted over the disciples, because they had now met with a case that was too hard for them. Christ himself could not do many mighty works among a people in whom unbelief reigned. It was here owing to the faithlessness of this generation, that they could not obtain those blessings from God, which otherwise they might have had; as it was owing to the weakness of the disciples' faith, that they could not do those works for God, which otherwise they might have done. They were faithless and perverse. Note, Those that are faithless will be perverse; and perverseness is sin in its worst colours. Faith is compliance with God, unbelief is opposition and contradiction to God. Israel of old was perverse, because faithless (Psa 95:9), forward, for in them is no faith, Deu 32:20.

Two things he upbraids them with. (1.) His presence with them so long; " How long shall I be with you? Will you always need my bodily presence, and never come to such maturity as to be fit to be left, the people to the conduct of the disciples, and the disciples to the conduct of the Spirit and of their commission? Must the child be always carried, and will it never learn to go alone?"(2.) His patience with them so long; How long shall I suffer you? Note, [1.] The faithlessness and perverseness of those who enjoy the means of grace are a great grief to the Lord Jesus. Thus did he suffer the manners of Israel of old, Act 13:18. [2.] The longer Christ has borne with a perverse and faithless people, the more he is displeased with their perverseness and unbelief; and he is God, and not man, else he would not suffer so long, nor bear so much, as he doth.

2. He cured the child, and set him to-rights again. He called, Bring him hither to me. Though the people were perverse, and Christ was provoked, yet care was taken of the child. Note, Though Christ may be angry, he is never unkind, nor doth he, in the greatest of his displeasure, shut up the bowels of his compassion from the miserable; Bring him to me. Note, When all other helps and succours fail, we are welcome to Christ, and may be confident in him and in his power and goodness.

See here an emblem of Christ's undertaking as our Redeemer.

(1.) He breaks the power of Satan (Mat 17:18); Jesus rebuked the devil, as one having authority, who could back with force his word of command. Note, Christ's victories over Satan are obtained by the power of his word, the sword that comes out of his mouth, Rev 19:21. Satan cannot stand before the rebukes of Christ, though his possession has been ever so long. It is comfortable to those who are wrestling with principalities and powers, that Christ hath spoiled them, Col 2:15. The lion of the tribe of Judah will be too hard for the roaring lion that seeks to devour.

(2.) He redresses the grievances of the children of men; The child was cured from that very hour. It was an immediate cure, and a perfect one. This is an encouragement to parents to bring their 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, the ordinary means by which Satan's strongholds are demolished in the soul. Christ's rebukes, brought home to the heart, will ruin Satan's power there.

III. Christ's discourse with his disciples hereupon.

1. They ask the reason why they could not cast out the devil at this time (Mat 17:19); They came to Jesus apart. Note, Ministers, who are to deal for Christ in public, have need to keep up a private communion with him, that they may in secret, where no eye sees, bewail their weakness and straitness, their follies and infirmities, in their public performances, and enquire into the cause of them. We should make use of the liberty of access we have to Jesus apart, where we may be free and particular with him. Such questions as the disciples put to Christ, we should put to ourselves, in communing with our own hearts upon our beds; Why were we so dull and careless at such a time? Why came we so much short in such a duty? That which is amiss may, when found out, be amended.

2. Christ gives them two reasons why they failed.

(1.) It was because of their unbelief, Mat 17:20. When he spake to the father of the child and to the people, he charged it upon their unbelief; when he spake to his disciples, he charged it upon theirs; for the truth was, there were faults on both sides; but we are more concerned to hear of our own faults than of other people's, and to impute what is amiss to ourselves than to others. When the preaching of the word seems not to be so successful as sometimes it has been, the people are apt to lay all the fault upon the ministers, and the ministers upon the people; whereas, it is more becoming for each to own his own faultiness, and to say, "It is owing to me."Ministers, in reproving, must learn thus to give to each his portion of the word; and to take people off from judging others, by teaching all to judge themselves; It is because of your unbelief. Though they had faith, yet that faith was weak and ineffectual. Note, [1.] As far as faith falls short of its due strength, vigour, and activity, it may truly be said, "There is unbelief."Many are chargeable with unbelief, who yet are not to be called unbelievers. [2.] It is because of our unbelief, that we bring so little to pass in religion, and so often miscarry, and come short, in that which is good.

Our Lord Jesus takes this occasion to show them the power of faith, that they might not be defective in that, another time, as they were now; If ye have faith as a grain of mustard-seed, ye shall do wonders, Mat 17:20. Some make the comparison to refer to the quality of the mustard-seed, which is, when bruised, sharp and penetrating; "If you have an active growing faith, not dead, flat, or insipid, you will not be baffled thus."But it rather refers to the quantity; "If you had but a grain of true faith, though so little that it were like that which is the least of all seeds, you would do wonders."Faith in general is a firm assent to, a compliance with, and a confidence in, all divine revelation. The faith here required, is that which had for its object that particular revelation by which Christ gave his disciples power to work miracles in his name, for the confirmation of the doctrine they preached. It was a faith in this revelation that they were defective in; either doubting the validity of their commission, or fearing that it expired with their first mission, and was not to continue when they were returning to their Master; or that it was some way or other forfeited or withdrawn. Perhaps their Master's absence with the three chief of his disciples, with a charge to the rest not to follow them, might occasion some doubts concerning their power, or rather the power of the Lord with them, to do this; however, there were not, at present, such a strong actual dependence upon, and confidence in, the promise of Christ's presence with them, as there should have been. It is good for us to be diffident of ourselves and of our own strength; but it is displeasing to Christ, when we distrust any power derived from him or granted by him.

If ye have ever so little of this faith in sincerity, if ye truly rely upon the powers committed to you, ye shall say to this mountain, Remove. This is a proverbial expression, denoting that which follows, and no more, Nothing shall be impossible to you. They had a full commission, among other things, to cast out devils without exception; but, this devil being more than ordinarily malicious and inveterate, they distrusted the power they had received, and so failed. To convince them of this, Christ shows them what they might have done. Note, An active faith can remove mountains, not of itself, but in the virtue of a divine power engaged by a divine promise, both which faith fastens upon.

(2.) Because there was something in the kind of the malady, which rendered the cure more than ordinarily difficult (Mat 17:21); " This kind goes not out but by prayer and fasting. This possession, which works by a falling-sickness, or this kind of devils that are thus furious, is not cast out ordinarily but by great acts of devotion, and wherein ye were defective."Note, [1.] Though the adversaries we wrestle, be all principalities and powers, yet some are stronger than others, and their power more hardly broken. [2.] The extraordinary power of Satan must not discourage our faith, but quicken us to a greater intenseness in the acting of it, and more earnestness in praying to God for the increase of it; so some understand it here; "This kind of faith (which removeth mountains) doth not proceed, is not obtained, from God, nor is it carried up to its full growth, nor drawn out into act and exercise, but by earnest prayer."[3.] Fasting and prayer are proper means for the bringing down of Satan's power against us, and the fetching in of divine power to our assistance. Fasting is of use to put an edge upon prayer; it is an evidence and instance of humiliation which is necessary in prayer, and is a means of mortifying some corrupt habits, and of disposing the body to serve the soul in prayer. When the devil's interest in the soul is confirmed by the temper and constitution of the body, fasting must be joined with prayer, to keep under the body.

Barclay: Mat 17:1-8

The great moment of Caesarea Philippi was followed by the great hour on the Mount of Transfiguration. Let us first look at the scene where this time of glory came to Jesus and his three chosen disciples. There is a tradition which connects the Transfiguration with Mount Tabor, but that is unlikely. The top of Mount Tabor was an armed fortress and a great castle; it seems almost impossible that the Transfiguration could have happened on a mountain which was a fortress. Much more likely the scene of the Transfiguration was Mount Hermon. Hermon was fourteen miles from Caesarea Philippi. Hermon is 9,400 feet high, 11,000 feet above the level of the Jordan valley, so high that it can actually be seen from the Dead Sea, at the other end of Palestine, more than one hundred miles away.

It cannot have been on the very summit of the mountain that this happened. The mountain is too high for that. Canon Tristram tells how he and his party ascended it. They were able to ride practically to the top, and the ride took five hours. Activity is not easy on so high a summit. Tristram says, "We spent a great part of the day on the summit, but were before long painfully affected by the rarity of the atmosphere."

It was somewhere on the slopes of the beautiful and stately Mount Hermon that the Transfiguration happened. It must have happened in the night. Luke tells us that the disciples were weighted down with sleep (Luk 9:32). It was the next day when Jesus and his disciples came back to the plain to find the father of the epileptic boy waiting for them (Luk 9:37). It was some time in the sunset, or the late evening, or the night, that this amazing vision took place.

Why did Jesus go there? Why did he make this expedition to these lonely mountain slopes? Luke gives us the clue. He tells us that Jesus was praying (Luk 9:29).

We must put ourselves, as far as we can, in Jesus' place. By this time he was on the way to the Cross. Of that he was quite sure; again and again he told his disciples that it was so. At Caesarea Philippi we have seen him facing one problem and dealing with one question. We have seen him seeking to find out if there was anyone who had recognized him for who and what he was. We have seen that question triumphantly answered, for Peter had grasped the great fact that Jesus could only be described as the Son of God. But there was an even greater question than that which Jesus had to solve before he set out on the last journey.

He had to make quite sure, sure beyond all doubt, that he was doing what God wished him to do. He had to make certain that it was indeed God's will that he should go to the Cross. Jesus went up Mount Hermon to ask God: "Am I doing your will in setting my face to go to Jerusalem?" Jesus went up Mount Hermon to listen for the voice of God. He would take no step without consulting God. How then could he take the biggest step of all without consulting him? Of everything Jesus asked one question and only one question: "Is it God's will for me?" And that is the question he was asking in the loneliness of the slopes of Hermon.

It is one of the supreme differences between Jesus and us, that Jesus always asked: "What does God wish me to do." we nearly always ask: "What do I wish to do?" We often say that the unique characteristic of Jesus was that he was sinless. What do we mean by that? We mean precisely this, that Jesus had no will but the will of God. The hymn of the Christian must always be:

"Thy way, not mine, O lord,

However dark it be!

Lead me by thine own hand;

Choose out the path for me.

I dare not choose my lot,

I would not if I might:

Choose thou for me, my God,

So shall I walk aright.

Not mine, not mine the choice

In things or great or small;

Be thou my Guide, my Strength,

My Wisdom and my All."

When Jesus had a problem, he did not seek to solve it only by the power of his own thought; he did not take it to others for human advice; he took it to the lonely place and to God.

Barclay: Mat 17:1-8

There on the mountain slopes two great figures appeared to Jesus--Moses and Elijah.

It is fascinating to see in how many respects the experience of these two great servants of God matched the experience of Jesus. When Moses came down from the mountain of Sinai, he did not know that the skin of his face shone (Exo 34:29). Both Moses and Elijah had their most intimate experiences of God on a mountain top. It was into Mount Sinai that Moses went to receive the tables of the law (Exo 31:18). It was on Mount Horeb that Elijah found God, not in the wind, and not in the earthquake, but in the still small voice (1Ki 19:9-12). It is a strange thing that there was something awesome about the deaths of both Moses and Elijah. Deu 34:5-6tells of the lonely death of Moses on Mount Nebo. It reads as if God himself was the burier of the great leader of the people: "And he buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows the place of his burial to this day." As for Elijah, as the old story has it, he took his departure from the astonished Elisha in a chariot and horses of fire (2Ki 2:11). The two great figures who appeared to Jesus as he was setting out for Jerusalem were men who seemed too great to die.

Further, as we have already seen, it was the consistent Jewish belief that Elijah was to be forerunner and herald of the Messiah, and it was also believed by at least some Jewish teachers that, when the Messiah came, he would be accompanied by Moses.

It is easy to see how appropriate this vision of Moses and Elijah was. But none of these reasons is the real reason why the vision of Moses and Elijah came to Jesus.

Once again we must turn to Luke's account of the Transfiguration. He tells us that Moses and Elijah spoke with Jesus, as the Revised Standard Version has it, "of his departure which he was to accomplish at Jerusalem" (Luk 9:31). The word which is used for departure in the Greek is very significant. It is exodos (1841), which is exactly the same as the English word exodus.

The word exodus has one special connection; it is the word which is always used of the departure of the people of Israel out of the land of Egypt, into the unknown way of the desert, which in the end was going to lead them to the Promised Land. The word exodus is the word which describes what we might well call the most adventurous journey in human history, a journey in which a whole people in utter trust in God went out into the unknown. That is precisely what Jesus was going to do. In utter trust in God he was going to set out on the tremendous adventure of that journey to Jerusalem, a journey beset with perils, a journey involving a cross, but a journey issuing in glory.

In Jewish thought these two figures, Moses and Elijah, always stood for certain things. Moses was the greatest of all the law-givers; he was supremely and uniquely the man who brought God's law to men. Elijah was the greatest of all the prophets; in him the voice of God spoke to men with unique directness. These two men were the twin peaks of Israel's religious history and achievement. It is as if the greatest figures in Israel's history came to Jesus, as he was setting out on the last and greatest adventure into the unknown, and told him to go on. In them all history rose up and pointed Jesus on his way. In them all history recognized Jesus as its own consummation. The greatest of the law-givers and the greatest of the prophets recognized Jesus as the one of whom they had dreamed, as the one whom they had foretold. Their appearance was the signal for Jesus to go on. So, then, the greatest human figures witnessed to Jesus that he was on the right way and bade him go out on his adventurous exodus to Jerusalem and to Calvary.

But there was more than that; not only did the greatest law-giver and the greatest prophet assure Jesus that he was right; the very voice of God came telling him that he was on the right way. All the gospel writers speak of the luminous cloud which overshadowed them. That cloud was part of Israel's history. All through that history the luminous cloud stood for the shechinah, which was nothing less than the glory of Almighty God.

In Exodus we read of the pillar of cloud which was to lead the people on their way (Exo 13:21-22). Again in Exodus we read of the building and the completing of the Tabernacle; and at the end of the story there come the words: "Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle" (Exo 40:34). It was in the cloud that the Lord descended to give the tables of the law to Moses (Exo 34:5). Once again we meet this mysterious, luminous cloud at the dedication of Solomon's Temple: "And when the priests came out of the holy place, a cloud filled the house of the Lord" (1Ki 8:10-11; compare 2Ch 5:13-14; 2Ch 7:2). All through the Old Testament there is this picture of the cloud, in which was the mysterious glory of God.

We are able to add another vivid fact to this. Travellers tell us of a curious and characteristic phenomenon connected with Mount Hermon. Edersheim writes: "A strange peculiarity has been noticed about Hermon in 'the extreme rapidity of the formation of cloud upon the summit. In a few minutes a thick cap forms over the top of the mountain, and as quickly disperses, and entirely disappears.' " No doubt on this occasion there came a cloud on the slopes of Hermon; and no doubt at first the disciples thought little enough of it, for Hermon was notorious for the clouds which came and went. But something happened; it is not for us to guess what happened; but the cloud became luminous and mysterious, and out of it there came the voice of the divine majesty, setting God's seal of approval on Jesus his Son. And in that moment Jesus' prayer was answered; he knew beyond a doubt that he was right to go on.

The Mount of Transfiguration was for Jesus a spiritual mountain peak. His exodus lay before him. Was he taking the right way? Was he right to adventure out to Jerusalem and the waiting arms of the Cross? First, there came to him the verdict of history, the greatest of the law-givers and the greatest of the prophets, to tell him to go on. And then, even greater still by far, there came the voice which gave him nothing less than the approval of God. It was the experience on the Mount of Transfiguration which enabled Jesus inflexibly to walk the way to the Cross.

Barclay: Mat 17:1-8

But the episode of the Transfiguration did something not only for Jesus but for the disciples also.

(i) The minds of the disciples must have been still hurt and bewildered by the insistence of Jesus that he must go to Jerusalem to suffer and to die. It must have looked to them as if there was nothing but black shame ahead. But start to finish, the whole atmosphere of the Mountain of Transfiguration is glory. Jesus' face shone like the sun, and his garments glistened and gleamed like the light.

The Jews well knew the promise of God to the victorious righteous: "Their face shall shine as the sun" (2Esdr 7:97). No Jew could ever have seen that luminous cloud without thinking of the shechinah, the glory of God resting upon his people. There is one very revealing little touch in this passage. No fewer than three times in its eight brief verses there occurs the little interjection: "Behold! Look you!" It is as if Matthew could not even tell the story without a catch of the breath at the sheer staggering wonder of it.

Here surely was something which would lift up the hearts of the disciples and enable them to see the glory through the shame; the triumph through the humiliation; the crown beyond the Cross. It is obvious that even yet they did not understand; but it must surely have given them some little glimmering that the Cross was not all humiliation, that somehow it was tinged with glory, that somehow glory was the very atmosphere of the exodus to Jerusalem and to death.

(ii) Further, Peter must have learned two lessons that night. When Peter woke to what was going on, his first reaction was to build three tabernacles, one for Jesus, one for Moses and one for Elijah. He was always the man for action; always the man who must be doing something. But there is a time for stillness; there is a time for contemplation, for wonder, for adoration, for awed reverence in the presence of the supreme glory. "Be still, and know that I am God" (Psa 46:10). It may be that sometimes we are too busy trying to do something when we would be better to be silent, to be listening, to be wondering, to be adoring in the presence of God. Before a man can fight and adventure upon his feet, he must wonder and pray upon his knees.

(iii) But there is a converse of that. It is quite clear that Peter wished to wait upon the mountain slopes. He wished that great moment to be prolonged. He did not want to go down to the everyday and common things again but to remain for ever in the sheen of glory.

That is a feeling which everyone must know. There are moments of intimacy, of serenity, of peace, of nearness to God, which everyone has known and wished to prolong. As A. H. McNeile has it: "The Mountain of Transfiguration is always more enjoyable than the daily ministry or the way of the Cross."

But the Mountain of Transfiguration is given to us only to provide strength for the daily ministry and to enable us to walk the way of the Cross. Susanna Wesley had a prayer: "Help me, Lord, to remember that religion is not to be confined to the church or closet, nor exercised only in prayer and meditation, but that everywhere I am in thy presence." The moment of glory does not exist for its own sake; it exists to clothe the common things with a radiance they never had before.

Barclay: Mat 17:9-23

Here again is an injunction to secrecy, and it was much needed. The great danger was that men should proclaim Jesus as Messiah without knowing who and what the Messiah was. Their whole conception both of the forerunner and of the Messiah had to be radically and fundamentally changed.

It was going to take a tong time for the idea of a conquering Messiah to be unlearned; it was so ingrained into the Jewish mind that it was difficult--almost impossible--to alter it. Mat 17:9-13are a very difficult passage. Behind them there is this idea. The Jews were agreed that, before the Messiah came, Elijah would return to be his herald and his forerunner. "Behold I will send you Elijah the prophet before the great and terrible day of the Lord comes." So writes Malachi, and then he goes on: "And he will turn the hearts of fathers to their children, and the hearts of children to their fathers, lest I come and smite the land with a curse" (Mal 4:5-6). Bit by bit this idea of the coming of Elijah gathered detail, until the Jews came to believe that not only would Elijah come, but he would restore all things before the Messiah came, that he would, we might put it, make the world fit for the Messiah to enter into. The idea was that Elijah would be a great and terrible reformer, who would walk throughout the world destroying all evil and setting things to rights. The result was that both the forerunner and the Messiah were thought of in terms of power.

Jesus corrects this. "The Scribes," he said, "say that Elijah will come like a blast of cleansing and avenging fire. He has come; but his way was the way of suffering and of sacrifice, as must also be the way of the Son of Man." Jesus has laid it down that the way of God's service is never the way which blasts men out of existence, but always the way which woos them with sacrificial love.

That is what the disciples had to learn; and that is why they had to be silent until they had learned. If they had gone out preaching a conquering Messiah there could have been nothing but tragedy. It has been computed that in the century previous to the Crucifixion no fewer than 200,000 Jews lost their lives in futile rebellions. Before men could preach Christ, they must know who and what Christ was; and until Jesus had taught his followers the necessity of the Cross, they had to be silent and to learn. It is not our ideas, it is Christ's message, that we must bring to men; and no man can teach others until Jesus Christ has taught him.

Barclay: Mat 17:14-20

No sooner had Jesus come down from the heavenly glory than he was confronted with an earthly problem and a practical demand. A man had brought his epileptic boy to the disciples in the absence of Jesus. Matthew describes the boy by the verb seleniazesthai (4583), which literally means to be moonstruck. As was inevitable in that age, the father attributed the boy's condition to the malign influence of evil spirits. So serious was his condition that he was a danger to himself and to everyone else. We can almost hear the sigh of relief as Jesus appeared, and at once he took a grip of a situation which had got completely out of hand. With one strong, stem word he bade the demon be gone and the boy was cured. This story is full of significant things.

(i) We cannot but be moved by the faith of the boy's father. Even though the disciples had been given power to cast out devils (Mat 10:1), here was a case in which they had signally and publicly faded. And yet in spite of the failure of the disciples, the father never doubted the power of Jesus. It is as if he said: "Only let me get at Jesus himself, and my problems will be solved and my need will be met."

There is something very poignant about that; and there is something which is very universal and very modern. There are many who feel that the Church, the professed disciples of Jesus in their own day and generation, has failed and is powerless to deal with the ills of the human situation; and yet at the back of their minds there is the feeling: "If we could only get beyond his human followers, if we could only get behind the facade of ecclesiasticism and the failure of the Church, if we could only get at Jesus himself, we would receive the things we need." It is at once our condemnation and our challenge that, even yet, though men have lost their faith in the Church, they have never lost a wistful faith in Jesus Christ.

(ii) We see here the constant demands made upon Jesus. Straight from the glory of the mountain top, he was met by human suffering. Straight from hearing the voice of God, he came to hear--the clamant demand of human need. The most Christ-like person in the world is the man who never finds his fellow-man a nuisance. It is easy to feel Christian in the moment of prayer and meditation; it is easy to feel close to God when the world is shut out. But that is not religion--that is escapism. Real religion is to rise from our knees before God to meet men and the problems of the human situation. Real religion is to draw strength from God in order to give it to others. Real religion involves both meeting God in the secret place and men in the market place. Real religion means taking our own needs to God, not that we may have peace and quiet and undisturbed comfort, but that we may be enabled graciously, effectively and powerfully to meet the needs of others. The wings of the dove are not for the Christian who would follow his Master in going about doing good.

(iii) We see here the grief of Jesus. It is not that Jesus says that he wants to be quit of his disciples. It is that he says, "How long must I be with you before you will understand?" There is nothing more Christlike than patience. When we are like to lose our patience at the follies and the foolishness of men, let us call to mind God's infinite patience with the wanderings and the disloyalties and the unteachability of our own souls.

(iv) We see here the central need of faith, without which nothing can happen. When Jesus spoke about removing mountains he was using a phrase which the Jews knew well. A great teacher, who could really expound and interpret scripture and who could explain and resolve difficulties, was regularly known as an uprooter, or even a pulverizer, of mountains. To tear up, to uproot, to pulverize mountains were all regular phrases for removing difficulties. Jesus never meant this to be taken physically and literally. After all, the ordinary man seldom finds any necessity to remove a physical mountain. What he meant was: "If you have faith enough, all difficulties can be solved, and even the hardest task can be accomplished." Faith in God is the instrument which enables men to remove the hills of difficulty which block their path.

Constable: Mat 13:54--19:3

V. The reactions of the King 13:54--19:2

Matthew recorded increasing polarization in this section. Jesus expanded His ministry, but as He did so opposition became even more intense. The Jewish leaders became increasingly hostile. Consequently Jesus spent more time preparing His disciples. Jesus revealed Himself more clearly to His disciples, but they only understood some of what He told them. They strongly rejected other things He said. The inevitability of a final confrontation between Jesus and His critics became increasingly clear. The general movement in this section is Jesus withdrawing from Israel's leaders (13:54-16:12) and preparing His disciples for His passion (16:13-19:2).

Constable: Mat 16:13--19:3

B. Jesus' instruction of His disciples around Galilee 16:13-19:2

Almost as a fugitive from His enemies, Jesus took His disciples to the far northern extremity of Jewish influence. He proceeded to give them important revelation concerning the future in that safe haven. He revealed to them more about His person, His program, and His principles as Israel's rejected King.

Constable: Mat 16:18--17:14

2. Instruction about the King's program 16:18-17:13

Jesus proceeded immediately to build on the disciples' faith. They were now ready for more information. He gave them new revelation concerning what lay ahead so they would be ready for it.

Constable: Mat 16:28--17:14

Revelation about the kingdom 16:28-17:13

Jesus proceeded to reveal the kingdom to His inner circle of disciples to strengthen their faith and to prepare them for the trials of their faith that lay ahead of them.

Constable: Mat 17:1-8

The preview of the kingdom 17:1-8 (cf. Mark 9:2-8; Luke 9:28-36)

The Transfiguration confirmed three important facts. First, it confirmed to the disciples that the kingdom was indeed future. Second, it confirmed to them that Jesus was indeed the divine Messiah. Third, it confirmed to them that Messiah had to suffer.

17:1 The Synoptic evangelists rarely mentioned exact periods of time. Consequently there was probably a good reason Matthew did so here. Probably he did so to show that what happened on the mountain fulfilled what Jesus predicted would happen in 16:28. The reference provides a sturdy link between the two events, prediction and fulfillment.

Peter, James, and John constituted Jesus' hand-picked inner circle of disciples (cf. 26:37; Mark 5:37). Interestingly when Moses ascended Mt. Sinai he took with him Aaron, Nadab, and Abihu (Exod. 24:1).

The mountain where the Transfiguration happened is traditionally Mt. Tabor, a 1,900 foot hill that rises conspicuously at the east end of the Jezreel Valley. However, Josephus wrote that there was a walled fortress on its summit then.⁶⁶⁴ This fact throws doubt on the traditional identification. Other scholars have suggested Mt. Hermon as the site. It was close to Caesarea Philippi, and it was 9,232 feet high. This was probably the location. Another suggestion is Mt. Miron, the highest mountain in Israel between Caesarea Philippi and Capernaum at 3,926 feet (cf. vv. 22, 24).⁶⁶⁵ A fourth possibility is Mt. Arbel on the west side of the Sea of Galilee. It is a high mountain from which the whole of the Sea of Galilee is visible.

Fortunately we do not have to identify the mountain to understand the text. It is significant that the Transfiguration happened on a mountain, however. Moses and Elijah both had intimate encounters with God on mountains, probably Mt. Sinai in both instances (Exod. 19; 24; 1 Kings 19). A close encounter with God is what Jesus' three disciples had, too. These were very special revelatory events in all three instances. The location of these "mountain top experiences" also insured privacy.

17:2 Jesus experienced a metamorphosis. The Greek word that Matthew used is metamophoo meaning "to transform or change in form." It was not just His appearance that changed, but His essential form became different.⁶⁶⁶ Probably Jesus assumed His post-resurrection body that was similar to, but somewhat different from, His pre-resurrection body (cf. 2 Pet. 1:16-18; Rev. 1:16).

Matthew's statement that Jesus was transfigured before the disciples indicates that the transformation was for their benefit. Jesus' face shone, as Moses' face had, and His garments became as white as light because they radiated God's glory (cf. Exod. 34:29-30).

". . . wherever leukos [white] is used here or elsewhere in the New Testament in connection with clothing it always has reference either to that of angels (beings surrounded with glory), or else to the garments of the saints who enter into a glorified state in heaven."⁶⁶⁷

This vision of Jesus would have strengthened the disciples' faith that He was the Messiah. It would also have helped them understand that the sufferings He said He would experience would not be final (16:21). They would see Him glorified "coming in His kingdom" (16:28).

17:3 "Behold" again introduced something amazing (cf. 1:20; 2:13; et al.). Matthew probably mentioned Moses first because to the Jews he was the more important figure. Moses was the model for the eschatological Prophet whom God would raise up, namely Messiah (Deut. 18:18). Elijah was the prophesied forerunner of Messiah (Mal. 4:5-6; cf. Matt. 3:1-3; 11:7-10; 17:9-13). Both prophets had unusual ends. Perhaps Moses represented those who will be in the kingdom who had died and Elijah those whom God had translated.⁶⁶⁸ The disciples may represent those there who had not died.⁶⁶⁹

Both Moses and Elijah played key roles in God's plan for Israel. Moses established the covenant under which Israel proceeded to live, and Elijah led the people back to God after their worst apostasy. Both experienced a vision of God's glory on a mountain. Both experienced rejection by Israel (Acts 7:35, 37; 1 Kings 19:1-9; cf. Matt. 17:12). Moses was the greatest figure associated with the law, and Elijah was the greatest of the Old Testament prophets. The disciples would later learn that Jesus was greater than either of these great men (vv. 5, 8). However now the disciples saw Moses and Elijah talking with Jesus.

"The abiding validity of the Law and the Prophets as fulfilled' by Christ (Mt. v. 17) is symbolized by the harmonious converse which He holds with their representatives, Moses and Elijah."⁶⁷⁰

17:4 In addressing Jesus Peter called Him "Lord," a title of general respect (cf. 7:21; et al.). That title would later take on the idea of unqualified supremacy when applied to Jesus, but Peter's appreciation of Jesus was not mature enough to recognize that yet. The proof of this is Peter's rebuke of Jesus (16:22) and his putting Jesus on a par with Moses and Elijah here.

Peter did not speak because someone had spoken to him.⁶⁷¹ He evidently spoke because he perceived the greatness of the occasion, and he wanted to offer a suggestion. The tabernacles (Gr. skenas) Peter suggested erecting were temporary structures that the Jews pitched for the feast of Tabernacles every year. This was a seven-day feast that looked forward to the time when Israel would dwell in permanent peace and rest in the Promised Land (Lev. 23:42-43). It anticipated kingdom conditions. Probably Peter meant that since the messianic age was apparently going to begin soon he would make booths for Jesus, Moses, and Elijah, subject to Jesus' approval.

17:5 The cloud was bright, Matthew said. This was undoubtedly the shekinah glory of God. God had hidden Himself in a cloud through which He spoke to the Israelites on Mt. Sinai (Exod. 19:16). He led the Israelites with it after the Exodus (Exod. 13:21-22), and it manifested His glory to His people in the wilderness (Exod. 16:10; 24:15-18; 40:34-38). The prophets predicted that Messiah would come to set up His kingdom with clouds and that clouds would overshadow the kingdom (Ps. 97:2; Isa. 4:5; Dan. 7:13). If the three disciples remembered these passages, they would have seen another reason to believe that Jesus was the Messiah. The presence of the bright cloud should have reminded them of the closeness of God's presence and linked Jesus with God in their thinking.

The cloud may have "overshadowed" (NASB) or "enveloped" (NIV) them. The Greek word epeskiasen permits either translation (cf. Exod. 40:35). However, Luke wrote that they entered into the cloud (Luke 9:34). The voice from the cloud essentially repeated what the voice from heaven had said at Jesus' baptism (3:17). It confirmed Jesus' identity as both God's Son and His Suffering Servant (cf. Ps. 2:7; Isa. 42:1). Thus the voice from the cloud, God's voice, identified Jesus as superior to Moses and Elijah.

The words "Hear Him" or "Listen to Him" with Moses present indicated that Jesus was the prophet greater than Moses whom Moses predicted would come (Deut. 18:15-18; cf. Acts 3:22-23; 7:37). God had said through Moses of that prophet, "You shall listen to Him" (Deut. 18:15). Jesus was the climax of biblical revelation, and now people should listen to what He said (cf. Heb. 1:1-2).

"The voice is that of God, and for the second time [cf. 3:17] God bursts into the world of Matthew's story as actor' and expresses his evaluative point of view concerning Jesus' identity."⁶⁷²

"The injunction to hear Jesus is an exhortation . . . that the disciples are to attend carefully to Jesus' words regarding the necessity both of his own going the way of suffering (16:21) and of their emulating him (16:24)."⁶⁷³

17:6-8 This revelation had the same effect on Peter, James, and John that the revelation God gave Daniel had on him (cf. Dan. 5:25-26). When people see the glory of God revealed and realize that they are in His presence, the result is terror. The Transfiguration was mainly for the disciples' benefit. Jesus brought the three disciples to the mountain top, the Transfiguration happened before them, and the voice spoke to them. The disciples did not understand the significance of all they saw immediately. However, it was a revelation that God continued to help them understand especially after the Resurrection (cf. 2 Pet. 1:16-19). Immediately it did give them a deeper conviction that Jesus was the Messiah.⁶⁷⁴

"The purpose of the transfiguration was primarily confirmation. It confirmed several vital facts. One of these was the reality of a future kingdom. The very fact that the transfiguration took place attests this. The presence of Old Testament saints on earth with Christ in a glorified state is the greatest possible verification of the kingdom promises in the Old Testament. The reality of this kingdom is also evident from the connection of the transfiguration with the promise of Matthew 16:27-28. The Son of Man was going to come one day to judge the world and establish His kingdom (Matthew 16:27). As an earnest of the coming of the kingdom three disciples were permitted to see the Son of Man in His kingdom (Matthew 16:28). This is exactly the manner in which Peter uses the transfiguration (2 Peter 1:16-21)."⁶⁷⁵

Constable: Mat 17:9-13

The clarification of the kingdom's herald 17:9-13 (cf. Mark 9:9-13; Luke 9:36)

17:9 This is the last of five times Matthew recorded Jesus telling His disciples to keep silent (cf. 8:4; 9:30; 12:16; 16:20). This time He told them that they could tell others after His resurrection since this is the first time He told them to keep quiet after He had revealed that He would rise again. The proclamation of the King and the kingdom would begin again after the Resurrection. Temporary silence was important because of popular political views of Messiah and because the signal proof of Jesus' messiahship would be His resurrection, the sign of Jonah.

17:10 The disciples in view seem to be Peter, James, and John (cf. v. 14). It seems unlikely that the disciples viewed Elijah's appearance in the Transfiguration as the fulfillment of Malachi 4:5-6. If they did, their question would have been, why did Messiah appear before Elijah when the scribes taught the reverse order of appearings? Moreover Elijah's appearance in the Transfiguration did not turn the hearts of the people back to God.

Peter, James, and John's question evidently arose over an apparent inconsistency involving Jesus' announcement of His death. Elijah's appearance on the mountain probably triggered it. Elijah was to come and turn the hearts of the people back to God before Messiah appeared (Mal. 4:5-6). If that restoration happened, how could Jesus die at the hands of Israel's leaders (16:21)? The disciples were struggling to understand how Messiah's death could fit into what they believed about the forerunner's ministry.

Notice that from the Transfiguration on these disciples had no further doubts about Jesus' messiahship.

17:11-12 Jesus confirmed the scribes' teaching about Elijah coming, but He said another factor needed consideration. John the Baptist's ministry had been a success as far as it had gone (cf. 3:5-6; 14:5), but he had "restored all things" to only a limited degree. The scribes perceived the ministry of Messiah's forerunner correctly, but they did not realize that John the Baptist had been that forerunner (11:10). Elijah had already come in John the Baptist. However, Israel's leaders had rejected him, and he had died without accomplishing the complete restoration of Israel. John had not fulfilled his mission but died doing so. Likewise Jesus would die at His enemies' hands without fulfilling His mission of establishing the kingdom. John had restored all things as much as he could and yet died. Jesus, too, would fulfill His mission as much as He could and yet die. This was the answer to the disciples' question.

"A suffering Forerunner is to be followed by a suffering Messiah."⁶⁷⁶

"In other words, just as the messianic forerunner's coming had two phases: John the Baptizer (one to suffer and die), and Elijah the Prophet (one of restoration and glory), so also would the Messiah's coming. The response to the forerunner foreshadowed the response to the Messiah and necessitated the postponement of the fulfillment specifically promised to national Israel."⁶⁷⁷

God predicted through Malachi that a Jewish revival would precede Messiah's kingdom, and the revival did not come. Consequently that revival and the kingdom must still be future.

17:13 The disciples now understood that John the Baptist fulfilled the prophecy about Elijah returning. However, their continuing problems with Jesus' death seem to indicate that they did not really understand that He had to die. This incident reveals another step of understanding that the disciples took, but it was only a small step.

Constable: Mat 17:14-27

3. Instruction about the King's principles 17:14-27

Jesus' instruction of His disciples in view of the King's coming death and resurrection and the kingdom's postponement continued. Jesus had taught them about His person (16:13-17) and His program (16:18-17:13). He now taught them principles that clarified His work and His person further.

Constable: Mat 17:14-21

The exorcism of an epileptic boy⁶⁷⁸ 17:14-21 (cf. Mark 9:14-29; Luke 9:37-43a)

"The contrast between the glory of the Transfiguration and Jesus' disciples' tawdry unbelief (see v. 17) is part of the mounting tension that magnifies Jesus' uniqueness as he moves closer to his passion and resurrection."⁶⁷⁹

17:14-16 The Greek word gonypeteo, translated "falling on his knees" or "knelt," suggests humility and entreaty, not worship (cf. 27:29; Mark 1:40; 10:17). Likewise "Lord" was simply a respectful address (cf. 8:2). The young man's epilepsy was evidently a result of demon possession (v. 18). The impotent disciples were some or all of the nine who did not go up the mountain for the Transfiguration.

There are many instances of the disciples' failures in this section of Matthew (cf. 14:16-21, 26-27, 28-31; 15:16, 23, 33; 16:5, 22; 17:4, 10-11). Earlier they had great miraculous powers (10:1, 8). However, their power was not their own; it came from Jesus. As Jesus progressively trained the disciples, He also withdrew some of their power to teach them that it came from Him and related to their faith in Him (14:26-17, 31; 15:5, 8).

17:17-18 Jesus' rebuke recalls Moses' words to Israel in Deuteronomy 32:5 and 20. Unbelief characterized the generation of Jews that had rejected Jesus, and now it marked His disciples to a lesser extent. Their failure to believe stemmed from moral failure to recognize the truth rather than from lack of evidence, as the combination of "perverse" and "unbelieving" makes clear (cf. Phil. 2:15). The disciples, too, were slow to believe, slower than they should have been. Jesus' two rhetorical questions expressed frustration and criticism.

17:19-21 The "we" in the disciples' question is in the emphatic position in the Greek text. The problem, as Jesus explained, was their weak faith (Gr. oligopistia). It was not the quantity of their faith that was deficient but its quality. In spite of the revelation of Jesus that they had received, the disciples had not responded to it with trust as they should have done. They had some faith in Jesus, but it should have been stronger.

"Much earlier, Jesus had endowed the disciples with authority to exorcise demons as part of their mission to Israel (10:1, 8). Consequently, he expects them to draw on this authority. But if they approach the tasks of their mission forgetful of their empowerment and encumbered by a crisis of trust, they render themselves ineffectual."⁶⁸⁰

Removing mountains is a proverbial figure of speech for overcoming great difficulties (cf. Isa. 40:4; 49:11; 54:10; Matt. 21:21-22; Mark 11:23; Luke 17:6; 1 Cor. 13:2). In this context the difficulties in view involved exercising the authority that Jesus had delegated to them to heal people. The disciples were treating the gift of healing that Jesus had given them as a magical ability that worked regardless of their faith in Him. Now they learned that their power depended on proper response to revelation, namely dependent confidence in Jesus to work through them to heal. Continual dependence on Jesus rather than simply belief in who He is constitutes strong faith (cf. Mark 6:5-6).

"Nothing is impossible for the disciple of Jesus who with faith works within the established will of God. It is therefore the case that not every failure in the performance or reception of healing is the result solely of insufficient faith."⁶⁸¹

Verse 21 does not occur in several important ancient manuscripts. Evidently copyists assimilated it from Mark 9:29: "And He said to them, This kind cannot come out by anything but prayer.'"

The lesson of this miracle for the disciples was that simple belief that Jesus is the King may be adequate when a person first realizes who Jesus is. It can even result in spectacular miracles. However with the privilege of added revelation about the person and work of Jesus comes increased responsibility to trust totally in Him. Failure to do this weakens faith and restricts Jesus' work through the disciple (cf. John 15:5).

College: Mat 17:1-27

MATTHEW 17

B. TRANSFIGURATION (17:1-8)

¹ After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. ² There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. ³ Just then there appeared before them Moses and Elijah, talking with Jesus.

⁴ 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."

⁵ While he was still speaking, a bright cloud enveloped them, and a voice from the cloud said, " This is my Son, whom I love; with him I am well pleased. Listen to him!"

⁶ When the disciples heard this, they fell facedown to the ground, terrified. ⁷ But Jesus came and touched them. " Get up," he said. " Don't be afraid." ⁸ When they looked up, they saw no one except Jesus.

It is unusual for Matthew to link events together by documenting how much time elapsed between episodes (v. 1 " after six days" ). It is doubtful that the notation of time was simply to indicate how long it took them to travel from Caesarea Philippi (16:13) to the mountain where the transfiguration takes place (17:1f.). The temporal reference is intended to closely tie the transfiguration scene with the events that occurred in Caesarea Philippi (16:13-28). It is significant that the transfiguration happens only a few days after Peter's confession (16:16), and Jesus' prediction of his suffering and death (16:21). Once again the revelatory action of God (cf. 16:17) reveals to a select few Jesus' transcendent glory and status (17:1-8). However, as emphasized in 16:21-23, Jesus' exalted status is qualified by his role as God's Suffering Servant (17:5).

It has also been observed that the account of Jesus' transfiguration has many parallels with the experience of Moses on Mt. Sinai (cf. Exod 24 and 34). Both Jesus and Moses ascend a mountain, and after a " six day" interval the glory of the Lord is revealed (cf. Exod 24:15-16). In both incidents three men are specifically named as being present (Exod 24:1, " Aaron, Nadab, and Abihu" ; 17:1 " Peter, James, and John" ). Both scenes mention the presence of a cloud (Exod 24:15f.), and the glory of God being revealed. Both Jesus and Moses experience an alteration of their appearances. However, while Moses' shining face reflected God's glory, Jesus' transformed appearance radiated from within, reflecting the glory of God's presence in him. In both instances the voice of God was heard (cf. Exod 24:16; Matt 17:5), and in the Matthean context, God's exhortation to " listen" to Jesus (17:5), may be an allusion to Deuteronomy 18:15 where Moses predicts that God will raise up a prophet like him, and all the people " must listen to him" (Deut 18:15-18). It certainly appears that Matthew does intend his readers to see Sinai motifs behind his narration of Jesus' transfiguration.

17:1-2. Jesus leads three of his disciples ( Peter, James, and John ) onto a very high mountain . The precise location is not named, possibly " so that the reader is free to make symbolic associations with mountains of biblical importance, such a Sinai, Carmel, or Moriah." In the privacy of this setting, Jesus' physical appearance was dramatically altered (metemorfwvqh, metemorphôthç), so that his face shone like the sun, and his clothes became as white as light (cf. Exod 34:29; 2 Cor 3:7, 11). The brilliance of Jesus' true glory is God's revelatory disclosure to the disciples (note the passive). They are privileged to experience firsthand a remarkable disclosure of Jesus' transcendent glory and status. Certainly they would never look at Jesus in the same way after such a remarkable event.

17:3. The astonishing character of the scene is even further enhanced by the appearance of two of Israel's most illustrious figures, Moses and Elijah . The presence of Israel's great lawgiver, Moses, accompanied with Elijah, the famed prophet, may be intended to represent the " law and the prophets." Thus, while their conversing with Jesus indicates a degree of continuity between their work and the mission of Jesus, their ultimate departure (v. 8) indicates the surpassing greatness of Jesus' person and role, in terms of fulfillment. It may also be that general expectations concerning the return of Moses and Elijah in the Messianic Age (cf. Deut 18:15-18; Mal 3:1; 4:6) prompted Matthew to mention their presence. Whatever the precise significance of their presence, the ensuing narrative makes it clear that in Jesus the line of God's faithful servants has reached its ultimate fulfillment.

17:4. The majestic and imposing aura surrounding the scene prompted Peter's proposal to erect three shelters , one for each of the notable figures before him. The flaw in Peter's honorary proposal is that it seemed to relativize Jesus by equating him in importance with Moses and Elijah. Although Peter does acknowledge Jesus' authority ( if you wish ), by equating Jesus with Moses and Elijah he has adopted a human point of view (cf. 16:23), similar to the popular proposals noted in 16:14. Once again, while good intentioned, Peter reveals his failure to see the real significance of Jesus transfigured state and the appearance of Moses and Elijah.

17:5. While still speaking, Peter is interrupted by an awesome sight signaling the very presence of God. Suddenly a bright cloud enveloped them (ejpiskiavzein, episkiazein , cf. Exod 19:19), not casting a shadow, but flooding the place with dazzling light. The imagery is reminiscent of the Shekinah glory of God (Isa 4:5), and the glory of the Son of Man described in Daniel 7:13. From the midst of the cloud God once again offers his evaluative point of view concerning Jesus' identity and role. In language virtually verbatim to the announcement made at his baptism (3:17), Jesus is identified as God's Son, in whom he delights. The allusion to Psalm 2 ( this is my Son ) recalls Jesus Messianic status, especially his Kingly role as the Son of David. The allusion to Isaiah 42 ( with him I am well pleased ) is suggestive of Jesus' role as God's Suffering Servant who conforms to his Father's will. This emphasis is especially poignant in light of Jesus' prediction concerning his fate in Jerusalem (e.g., 16:21). The command to Listen to him is not found in the baptism announcement. As noted earlier the exhortation may be an allusion to Deuteronomy 18:18-19, and thus show Jesus to be God's authoritative spokesman. If the disciples are to grasp the significance of Calvary they must put aside their own agendas and personal ambitions and learn from the authoritative words of Jesus.

17:6-8. The disciples were overcome with fear upon hearing the voice of God, and hid their faces in terror. Nevertheless, Jesus by his " touch" (cf. 8:3, 15; 9:29; 20:34) seeks to still their fears as he orders them to get up and stop being afraid. It is critical that they not allow their terrifying experience to stifle the work at hand. The transcendent glory of Jesus is always balanced by his compassionate response to human frailty. When the disciples who had fallen facedown to the ground looked up, only Jesus was before them. The absence of Moses and Elijah reinforces the centrality of Jesus as the pivotal figure in God's salvific plan.

Although the disciples must come to understand Jesus' mission in terms of suffering and death (16:21), the transfiguration, along with God's assessment of his Son (v. 5), foreshadow Jesus' ultimate vindication and subsequent glorification. The themes of Jesus' glory and divine status alongside his humble obedience continue to dominate Matthew's portrayal of Jesus.

C. THE COMING ELIJAH (17:9-13)

⁹ 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."

¹⁰ The disciples asked him, " Why then do the teachers of the law say that Elijah must come first?"

¹¹ Jesus replied, " To be sure, Elijah comes and will restore all things. ¹² 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." ¹³ Then the disciples understood that he was talking to them about John the Baptist.

17:9. While coming down from the mountain Jesus prohibits his disciples from telling anyone what they had just witnessed (o{rama, horama ). The command to silence is motivated by the inappropriateness of proclaiming Jesus' glorious status apart from the reality of the cross. It is only after the cross, and his vindication by God in the resurrection, that the significance of the transfiguration can rightly be understood. Hence, these verses, (i.e., 9-13) link the transfiguration to the resurrection and therefore tie the transfiguration vision to the passion predictions (cf. 16:21; 17:23; 20:19). The Son of Man, who is the " Christ, the Son of the living God" (16:16, 17:5), who radiates God's divine presence (17:2-3), is also the one who will suffer and die (16:21, 17:12), but will be raised in glory (17:9), and one day return as eschatological judge (16:27). The reader is therefore encouraged to read the exalted titles in terms of a mission involving suffering and death.

17:10. Although one might expect the disciples to question Jesus about their experience on the mountain, or perhaps the reason for his prohibition (v. 9), they instead seek his response to the scribal contention that Elijah must come before the inauguration of the messianic era (cf. 11:14). Presumably, Jewish belief about Elijah's reappearance was based on Malachi 4:5, where Elijah is depicted as a messianic precursor. It may be that the religious authorities had earlier used this text in opposition to the messianic claims surrounding Jesus. Hence, they would argue that Jesus could not be the Messiah since no figure comparable to Elijah had arisen. The disciples are therefore soliciting Jesus' response to the scribal contention that Elijah would have an active part in the messianic era (=" day of the Lord," Mal 4:5-6).

17:11-12. Jesus is in agreement with the scribal interpretation that Elijah must come first, but insists that Elijah as already come . His task is described as to restore all things (ajpokatasthvsei, apokatastçsei). It is difficult to define precisely what is meant by the task of " restoration." Most likely the idea behind " restoration" points to the preparatory renewal and reform suggested by Malachi 3:1. Although it may be difficult for some to accept, in view of his brutal treatment in the hands of Herod, the preparatory work of John the Baptist is to be identified with the Elijah who was to come (cf. 11:14). The failure of the religious and political leaders to recognize and accept the pivotal role of John led them to act " toward him as though there was nothing to be considered but their own will" (= done to him everything they wished ).

But their treatment of John was only a foreshadow of Jesus' fate. Their failure to see the significance of John virtually guaranteed that Jesus' role as the promised Messiah would also be rejected. Nevertheless, although his inevitable suffering comes about by the hands of evil men, Jesus has accepted his fate as the ultimate expression of his Father's will (16:21). Hence, the glorious transfigured Son of Man is destined for a similar fate as that suffered by John.

17:13. Matthew closes the section by observing that the disciples finally make the connection between Elijah and John the Baptist. Perhaps their memories were jogged to remember the earlier explicit identification of John with Elijah (11:14). The theme of " understanding" is an important concept in Matthew since discipleship demands a level of apprehension (cf. 13:13-17, 51; 15:16; 16:12). The major question confronting the disciples is their ability to integrate the reality of the passion with their exalted estimation of Jesus.

D. THE POWER OF FAITH (17:14-21)

¹⁴ When they came to the crowd, a man approached Jesus and knelt before him. ¹⁵" 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. ¹⁶ I brought him to your disciples, but they could not heal him."

¹⁷" O 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." ¹⁸ Jesus rebuked the demon, and it came out of the boy, and he was healed from that moment.

¹⁹ Then the disciples came to Jesus in private and asked, " Why couldn't we drive it out?"

²⁰ He replied, " Because you have so little faith. I tell you the truth, 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. ^a"

^a 20 Some manuscripts you. ²¹ But this kind does not go out except by prayer and fasting .

It may be that Matthew intended this episode to be reminiscent of Moses' descent from the mountain when he was confronted with Israel's rebellion and apostasy (Exod 32). In this instance, Jesus is confronted with an " unbelieving and perverse generation" (v. 17) that exhibits " little faith" (v. 10) in God's power to resolve a spiritual crisis. Jesus therefore becomes a model of great faith, thus indicating that his fate in Jerusalem should not be construed as an indication of his powerlessness, but of his resolve to do the Father's will. If the disciples are to accept the cross, they must see it as an expression of faith not weakness.

17:14-16. When Jesus and the three disciples come down from the mountain, they encounter a crowd from which a man emerges to make a request of Jesus. The man exhibits an attitude of deep respect, assuming the posture of worship. The supplicant is described as kneeling (gonupetw'n, gonypetôn), and addressing Jesus with reverential words ( Lord, have mercy on my son ). The condition of his son is described as having seizures (selhniavzetai, selçniazetai, lit., " moonstruck," i.e., epileptic seizures were " associated in ancient times with the supernatural power of the moon" [Louw and Nida, Greek English Lexicon , 1:272]). The result of his severe condition was the loss of motor skills, often resulting in self-destructive behavior ( falls into the fire or into the water ). The reader subsequently will learn that the boy's condition was ultimately caused by demon possession (v. 18). The man also informs Jesus that he had brought his son to his disciples (i.e., the nine who did not accompany Jesus onto the mountain), and they were unable to relieve the boy's condition. In spite of their earlier empowerment to cast out demons (10:1, 8), they had miserably failed in their efforts to expel the demon from this stricken boy.

17:17-18. Seemingly frustrated with his powerless followers, Jesus indicts the entire generation as unbelieving and perverse (cf. Deut 32:5). Their powerless condition undermined the reality of God's powerful presence and his sovereign reign. In a kind of " prophetic lament" Jesus poses the rhetorical question, " How long shall I put up with you?" The words spell out in graphic terms Jesus' exasperation with the faithless impotency of his disciples. Rather than exercise the divine authority given them, in Jesus' absence they had become part of a " faithless" generation. With a note of flustered impatience, Jesus orders the boy to be brought to him. With nothing more than a " rebuke" the demon is compelled to leave the boy and he is instantly healed (cf. Mark 9:20-17).

17:19-20. The disciples then inquire privately concerning the reason they were unable to drive the demon from the boy. Jesus is emphatic that their inability to cast out the demon was to be attributed to their little faith . It may be that they had become infatuated with previous successes and had forgotten the true source of their power. Or, possibly the absence of Jesus, coupled with the seriousness of the boy's condition, caused them to doubt their ability to remedy the situation. Whatever the exact reason for their " little faith," their focus was more on themselves than on the God who could empower them.

Although the disciples have " little faith," Jesus insists that if they possessed even a small amount of genuine faith that truly trusted in God, they would have access to unlimited resources through the power of God. Jesus' proverbial and hyperbolic illustration of faith the size of a mustard seed commanding mountains to be removed, drives home the enormous potentiality of faith. In fact, Jesus promises that with such faith Nothing will be impossible for you . Contextually Jesus' words have reference to those things that promote and announce God's dynamic kingdom. Jesus assures his disciples that within the parameters of God's will nothing shall be impossible for the one who truly believes. However, lest we reduce faith to a kind of mind-over-matter technique, the observation by France is particularly noteworthy: " It is important to observe here that it is not the 'amount' of faith which brings the impossible within reach, but the power of God, which is available to even the 'smallest' faith.

E. THE SECOND PASSION PREDICTION (17:22-23)

²² When they came together in Galilee, he said to them, " The Son of Man is going to be betrayed into the hands of men. ²³ They will kill him, and on the third day he will be raised to life." And the disciples were filled with grief.

With another passion prediction Matthew reminds the reader that everything comprising 16:21-20:34 must be seen under the shadow of the cross. The glorious transfigured Son of God (17:1-9), who has faith so as to remove mountains (17:20) will face suffering and death in Jerusalem.

17:22-23. Although the disciples " gather around" Jesus in Galilee , Jesus' focus is upon his fate awaiting him in Jerusalem. For the first time the reader learns that Jesus will be betrayed (paradivdosqai, paradidosthai ) into the hands to men . It may be that the term does not refer specifically to his betrayal by Judas, but rather to God's handing over of his Son to suffer and die (cf. 26:45). It is not at all improbable that Jesus' words are intended to allude to the fate of God's suffering servant as portrayed in Isaiah 53:6, 12. Once Jesus is " delivered" into the hands of men They will kill him , but God will raise him from the dead (cf. 16:21; 20:19). Unlike Peter's earlier response to the first passion prediction (" This shall never happen to you," 16:22), this time the disciples are deeply saddened by Jesus' prediction. At least they are listening to him (cf. 17:5) and are beginning to fathom the seriousness of the course of events.

F. JESUS AND THE TEMPLE TAX (17:24-27)

²⁴ After Jesus and his disciples arrived in Capernaum, the collectors of the two-drachma tax came to Peter and asked, " Doesn't your teacher pay the temple tax ^a ?"

²⁵" 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 sons or from others?"

²⁶" From others," Peter answered.

" Then the sons are exempt," Jesus said to him. ²⁷" But so that we may not offend them, 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."

^a 24 Greek the two drachmas

Why Matthew included this scene at precisely this point in the narrative is not easy to discern. However, if one observes that the issue of paying the temple tax is resolved by the principle of not needlessly offending (skandalivswmen, skandalisômen, v. 27) others, then the episode does prepare the reader for a major theme developed in ch.18. But also the principle reminds the readers of the way of the cross earlier articulated by Jesus (16:24-25). Jesus' followers must forgo their own prerogatives (=" deny yourself" ) for the sake of a higher value. As Patte has shown, the various topics and issues enumerated in 17:24-18:35 are calculated to teach the disciples that self-denial and submission constitute the greater good, while self-preservation at the expense of others should be viewed negatively.

17:24. Having returned to Capernaum, Peter is questioned about Jesus' policy regarding payment of the temple tax. The question is phrased in such a manner that a positive answer to their question is expected. Although there were some exemptions to the tax, for the most part, all male Jews, twenty years and older, submitted to the tax as a matter of patriotic duty. The payment of two drachmas (=half shekel, or about one day's wages) was based on Exod 30:11-16 (cf. Neh 10:32-33), and was used to fund the daily activities associated with the temple cult. Although Jesus may have some grounds for exemption, a refusal to pay certainly could generate some hard feelings. Apparently for Peter there was no question that the Lord would fulfill his patriotic responsibility and pay the tax. Although he gives the right answer, he needs instruction concerning the principle involved.

17:25-26. Later, while in the house (probably Peter's) Jesus takes the initiative to revisit the issue of the temple tax. As a means to get Peter to look at the issue from a different perspective, Jesus asks Peter for his opinion regarding the collection of taxes: Do kings collect taxes from their immediate family or from the citizens over which they have authority? Peter correctly answers from others . Jesus then draws the necessary conclusion: " Then the sons are exempt." By analogy, the exemption extended to the " sons" of earthly kings would also apply to Jesus and his followers by virtue of their relationship to God as Father. It follows that not only does Jesus affirm that he and his disciples constitute God's immediate household, he also views " the temple cult as being irrelevant to Christians" (cf. 12:6; 24:1f.).

17:27. However, the primary focus of the episode comes in v. 27. In order not to offend (skandalisômen) Jesus is willing to forgo his rights and pay the tax. Payment is not a matter of necessity or obligation but a willingness to surrender one's own rights out of concern for the interest of others. Thus, although Peter was correct that Jesus will pay the tax, the reason for doing so is based on principle, not a mere customary obligation.

The usual manner of securing payment reinforces Jesus' unique relationship to God, who provides sufficient funds for his Son to pay the tax. In fact, the coin to be found in the mouth of a fish (stath'ra [statçra]=shekel) was sufficient to provide payment for both Jesus and Peter. There is no contextual reason not to take the incident at face value, and recognize Jesus' supernatural foreknowledge in predicting the discovery of the coin in the mouth of a fish. Hence, the episode underscores the importance of not being side-tracked by trivial concerns that can only generate hostility and alienation. The reader is therefore prepared for a major thematic emphasis in ch.18.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 17:1-13

LXX.
THIRD WITHDRAWAL FROM HEROD'S TERRITORY.
Subdivision D.
THE TRANSFIGURATION. CONCERNING ELIJAH.
(A Spur of Hermon, near Cæsarea Philippi.)
^aMATT. XVII. 1-13; ^bMARK IX. 2-13; ^cLUKE IX. 28-36.

   ^c28 And it came to pass about eight days {asix days} cafter these sayings [Mark agrees with Matthew in saying six days. Luke qualifies his estimate by saying "about." But if we regard him as including the day of the "sayings" and also the day of the transfiguration, and the other two as excluding these days, then the three statements tally exactly. The "sayings" referred to were the words of Jesus with regard to his suffering at Jerusalem], that ^aJesus taketh {ctook} awith him Peter, and James, and John his brother [These three, as leaders among the apostles, needed the special encouragement which was about to be given. For further comment, see Mar 9:30). Moreover there is little doubt that at that time and for centuries previous there was an inhabited fortress upon Mt. Tabor (Jos 19:12; Jos. B. J. i. 8, 7; Vit. 37). Moreover, Mt. Tabor is not a high mountain, its elevation above the sea being but 1,748 feet. Hermon, on the contrary, is the highest mountain in Palestine, its elevation, according to Reclus, being 9,400 feet. It was Jesus' custom to withdraw for prayer by night (Mat 14:23, Mat 14:24, Luk 6:12, Luk 21:37, Luk 22:39) and the transfiguration took place at night.]  29 And as he was praying, the fashion of his countenance was altered, and his raiment became white and dazzling.  ^a2 and he was transfigured [i. e., transformed; the description shows to what extent] before [418] them; and his face did shine as the sun, and his raiment was white as the light. bglistering, exceeding white; so as no fuller on earth can whiten them. [We may conceive of the body of Jesus becoming luminous and imparting its light to his garments. The Christian looks forward to beholding such a transfiguration and also to participating in it -- 1Jo 3:2.]  ^a3 And, behold, there appeared unto them ctwo men, who were Moses and {bwith} ^cElijah; band they were talking with Jesus. [The three apostles could identify Moses and Elijah by the course of this conversation, though it is possible that miraculous knowledge may have accompanied miraculous sight.]  ^c31 who [i. e., Moses and Elijah] who appeared in glory, and spake of his decease which he was about to accomplish at Jerusalem. [The word for decease is "exodus," an unusual word for death. It means a departure and is, as Bengel says, a very weighty word, since it includes the passion, crucifixion, death, burial, resurrection, and ascension.]  32 Now Peter and they that were with him were heavy with sleep [it being night]; but when they were fully awake, they saw his glory, and the two men that stood with him.  33 And it came to pass, as they were departing from him, ^aPeter answered and said {banswereth and saith} aunto Jesus, ^bRabbi, ^cMaster, ^aLord, it is good for us to be here: band let us make three tabernacles; aif thou wilt, I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah. cnot knowing what he said.  ^b6 For he knew not what to answer; for they became sore afraid. [Peter's fears overcame his discretion, but did not silence his tongue. Though he trembled at the fellowship of Moses and Elijah, he also realized the blessedness of it and could not let them depart without an effort to detain them, though the best inducement that he could offer was to build three booths, or arbors, made of the branches of trees, for their and Christ's accommodation. By thus speaking, Peter placed Jesus upon the same level with Moses [419] and Elijah -- all three being worthy of a booth.]  ^c34 And while he said these things,  ^a5 While he yet speaking, behold, bthere came aa bright cloud bovershadowing them: {cand overshadowed them:} and they feared as they entered into the cloud. [Clouds often roll against the sides of Mt. Hermon, but the brightness of this cloud and the fear which it produced suggests that it was the Shekinah, or cloud of glory, which was the symbol of God's peculiar presence -- Exo 13:21, Exo 13:22, Exo 19:9, Exo 19:18, Exo 24:16, Exo 40:34, Exo 40:35, 1Ki 8:10.] aand behold, bthere came a voice out of the cloud, asaying, This is my beloved Son, cmy chosen: ain whom I am well pleased; hear ye him. [This command contains the chief significance of the entire scene. Spoken in the presence of Moses and Elijah, it gave Jesus that pre-eminence which a son has over servants. He is to be heard. His words have pre-eminence over those of the lawgiver and the prophet (Heb 1:1, Heb 1:2). Peter recognized Jesus as thus honored by this voice -- 2Pe 1:16-18.]  6 And when the disciples heard it, they fell on their face, and were sore afraid. [As every man is who hears the voice of God.]  7 And Jesus came and touched them and said, Arise, and be not afraid. [As mediator between man and God, Jesus removes fear.]  ^b8 And suddenly looking round about,  ^a8 And lifting up their eyes, bthey saw no one any more, save Jesus only with themselves.  ^c36 And when the voice came, Jesus was found alone. [Leaders and prophets depart, but Christ abides -- Heb 3:5, Heb 3:6.]  ^b9 And as they were coming down from the mountain, he charged them, that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead. ^a9 And Jesus commanded them, saying, Tell the vision to no man, until the Son of man be risen from the dead. [The people were not ready for the publication of such an event. To have told it now would only have been to raise doubts as to their veracity.]  ^b10 And they kept the saying, [420] questioning among themselves what the rising from the dead should mean. [Jesus spake so often in parables and made so frequent use of metaphors that the apostles did not take his words concerning the resurrection in a literal sense. They regarded his language as figurative, and sought to interpret the figure.] ^cAnd they held their peace, and told no man in those days any of the things which they had seen.  ^a10 And his disciples asked him, saying, Why then say the scribes that Elijah must first come? bHow is it that the scribes say that Elijah must first come? [They were puzzled by the disappearance of Elijah. They looked upon him as having come to fulfill the prophecy of Malachi (Mal 4:5, Mal 4:6), but they marveled that, having come, he should so soon withdraw, and that they should be forbidden to tell that they had seen him, since the sight of him would be some sign of Jesus' Messiahship.]  ^a11 And he answered and bsaid unto them, Elijah indeed cometh first, and restoreth {ashall restore} all things [this sentence leads some to think that Elijah will appear again before the second coming of our Lord, but the words are to be interpreted in connection with the rest of the passage]: band how it is written of the Son of man, that he should suffer many things, and be set at naught? [If the writings concerning Elijah perplexed the apostles, those concerning the Messiah perplexed them also. From one set of prophecies they might learn something about the other. Elijah came, but the Scriptures concerning him were so little understood that he was put to death. The Messiah also came, and the prophecies concerning him were so little understood that he, too, would be set at naught.]  13 But I say unto you, that Elijah is come, aalready, and they knew him not, but did {band they have also done} unto him whatsoever they would. Even as it is written of him. ^aEven so shall the Son of man also suffer of them.  13 Then understood the disciples that he spake unto them of John the Baptist. [Malachi used the name of Elijah figuratively to represent John the Baptist. [421] See pp. 102, 284. That there shall be a second coming of Elijah in fulfillment of this prophecy is hardly possible, for the office of Elijah is prophetically outlined as that of the restorer. But Elijah could not restore Judaism, for that dispensation had been done away with in Christ. He could hardly have chosen to restore Christianity, for even if it should need such a restoration, a Jewish prophet would be ill-suited to such an office. One of the apostles would be vastly preferable.]

[FFG 418-422]

McGarvey: Mat 17:14-20

LXX.
THIRD WITHDRAWAL FROM HEROD'S TERRITORY.
Subdivision E.
HEALING THE DEMONIAC BOY.
(Region of Cæsarea Philippi.)
^aMATT. XVII. 14-20; ^bMARK IX. 14-29; ^cLUKE IX. 37-43.

   ^c37 And it came to pass, on the next day, when they were come down from the mountain, ^b14 And when they came to the disciples [the nine apostles which had been left behind], they saw a great multitude about them [We last heard of the multitude at Mar 8:34. See Exo 34:29), but this can hardly have been so, for it would have been at variance with the secrecy which Jesus enjoined as to his transfiguration. Moreover, so important [422] a feature could hardly have escaped from the narratives of all three evangelists. Undoubtedly the amazement was caused by the sudden and opportune return of Jesus. Those who urge that this was not enough to produce amazement show themselves to be poor students of human nature. The multitude had been listening to and no doubt enjoying the questions of the scribes. The unexpected appearance of Jesus therefore impressed them with the sudden sense of having been detected in wrong-doing which invariably leads to amazement. Moreover, those who remained loyal to Jesus would be equally amazed by his approach, since they could not but feel that an exciting crisis was at hand.]  ^a14 And when they were come to the multitude [i. e., when Jesus and the multitude met], bhe asked them, What question ye with them? [He surprised the scribes by this demand and they saw at once that he knew all and they felt rebuked for their unwarranted exultation, and so kept silent.]  ^c38 And, behold, athere came to him a man, bone of {cfrom} the multitude, akneeling to him, banswered him, ccried, saying, ^bTeacher,  ^a15 Lord, ^bI brought unto thee my son, who hath a dumb spirit; ahave mercy on my son: for he is epileptic, and suffereth grievously; ^cI beseech thee look upon my son: for he is mine only child.  39 and behold a spirit taketh him, and he suddenly crieth out;  ^b18 and wheresoever it taketh him, it dasheth him down: cand it teareth him that he foameth, band grindeth his teeth, and pineth away: cand it hardly departeth from him, bruising him sorely. [When the scribes did not answer, the father of the demoniac boy broke the embarrassing silence by telling Jesus about the matter in question. His child was deaf, dumb, and epileptic, but all these physical ailments were no doubt produced by the demon or evil spirit which possessed him. The phrase "hardly departeth from him" rather suggests the continual unrest in which the demon kept his victim rather than that the demon ever really relinquished his possession of him. Pauses in the delirium of agony were regarded as departures of the [423] demon.]  ^a16 And I brought him to thy disciples, band I spake to thy disciples that they should cast him out;  ^c40 And I besought thy disciples to cast him out; and they could not. bthey were not able. aand they could not cure him.  17 And Jesus answered and said, {banswereth them and saith,} ^aO faithless and perverse generation, how long shall I be with you? how long shall I bear with you? cbring hither thy son to me. bunto me. [As there was no reason to accuse the apostles of perversity, it is evident that the rebuke of Jesus is addressed generally to all and not particularly to the disciples. The perverse faithlessness and infidelity of the scribes had operated upon the multitude, and the doubts of the multitude had in turn influenced the apostles, and thus, with the blind leading the blind, all had fallen into the ditch of impotent disbelief. The disbelief of the people was a constant grief to Jesus, but it must have been especially so in this case, for it fostered and perpetrated this scene of weakness, mean-spiritedness, misery, and suffering which stood out in such sharp contrast with the peace, blessedness, and glory from which he had just come.]  20 And they brought him unto him:  ^c42 And as he was yet a coming, bwhen he saw him [saw Jesus], straightway cthe demon dashed him down, and bthe spirit tare him grievously; and he fell on the ground, and wallowed foaming.  21 And he asked his father, How long is it since this hath come unto him? And he said, From a child.  22 And oft-times it hath cast him both into the fire, and into the waters, to destroy him: {ahe falleth into the fire, and oft-times into the water.} [By causing the long-standing nature of the case and the malignity of it to be fully revealed, Jesus emphasized the power of the cure] bbut if thou canst do anything, have compassion on us, and help us.  23 And Jesus said unto him, If thou canst! All things are possible to him that believeth. [Jesus echoed back the "if thou canst" which the man had uttered. If Jesus marveled at the faith of a Gentile which trusted the fullness [424] of his divine power, he also marveled at the disbelief of this Jew which thus coolly and presumptuously questions the sufficiency of that power. In the remainder of his answer Jesus shows that the lack of power is not in him, but in those who would be recipients of the blessings of his power, for those blessings are obtained by faith.]  24 Straightway the father of the child cried out, and said I believe; help thou my unbelief. [He confessed his faith, but desired so ardently to have the child healed that he feared lest he should not have faith enough to accomplish that desire, and therefore asked for more faith.]  25 And when Jesus saw that the multitude came running together, he rebuked the unclean spirit, saying unto him, Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him. [Jesus had found the multitude when he came down from the mountain, but the excitement in this multitude was evidently drawing men from every quarter, so that the crowd was momentarily growing greater. A longer conversation with the man might have been beneficial, but to prevent the gathering of any larger company Jesus acted at once and spoke the words of command. Since the demon was manifestly of a most daring, impudent, and audacious nature, Jesus took the precaution to forbid it attempting to re-enter its victim, a precaution which the conduct of the demon abundantly justified.]  26 And having cried out, and torn him much, he came out: and the boy became as one dead; insomuch that the more part said, He is dead. [The malicious effrontery and obstinacy displayed by this demon stands in marked contrast to the cowed, supplicating spirit shown by the Gergesene legion. See Mat 13:32). Faith has such power with God that even little faith becomes well-nigh omnipotent in an age of miracles.]  ^b29 And he said unto them, This kind can come out by nothing, save by prayer. [Prayer was the means of increasing faith. Demons, like spirits in the flesh, have different degrees of will force, some being easier to subdue than others, and this once, being particularly willful and obstinate, required more faith to expel it.]

[FFG 422-426]

Lapide: Mat 17:1-20

CHAPTER  17

And after six days, &c. There seems to be here a discrepancy with Luk 9:28, who says, it came to pass about an eight days after these things. S. Jerome answers, "The solution is simple, because in S. Matthew the intervening days are given; in S. Luke there is an addition of the first and the last day." Matthew then and Mark do not count the first day, in which Christ spoke what we have heard, and gave the promise of His Transfiguration; nor yet the last and eighth, because Christ was transfigured on the morning of it. Luke indeed only counts the entire days, and therefore says, about. Christ put off His promised Transfiguration for six days that, as S. Chrysostom says, the rest of the disciples might not feel any movement of envy. The second reason for delay was because Christ wished to be transfigured on Mount Tabor, which is distant from Cæsarea Philippi twenty leagues. Christ therefore journeying slowly according to His custom, occupied six days in preaching in the villages and country intervening. Rabanus gives a third and mystical reason—that it might be signified that the resurrection, of which the Transfiguration was a type, should take place after the six ages of the world. Origen gives a fourth reason, that it might be signified, that he alone, who transcends all worldly things (for the world was made in six days) is able to ascend above the mount on high and to behold the WORD of God.

Peter, James, and John : "He took up these three," says S. Chrysostom "because they were greater than the rest." Christ selected these three Apostles, and manifested His glory to them, because He willed to show the same His weakness and agony in the garden, lest they should be offended at it, and that they might know that Christ thereby was proceeding to the glory which had been shown to them. For from this glory, and from the Father's words This is My Son, they might know assuredly that Christ was very God; but that He was hiding His Deity beneath the veil of the flesh; and that although he suffered and died upon the cross, His Deity neither suffered nor died. And He who could communicate so great a glory to His body, was indeed able to rescue that body from death if He so willed. Hear Damascene ( Orat. de Transfig.): "He took Peter wishing to show him that the testimony which he had borne was confirmed by the testimony of the Father; and because he was about to become the president of the whole Church. He took James because he was about to die for Christ. John, because he was, as it were, the most pure instrument of theology, that beholding the glory of the Son of God, which is not subject to time, he might declare, In the beginning was the Word."

James, &c. This was James the Greater, who was the first of the Apostles to suffer martyrdom. S. Augustine ( in cap. 2. ad Galat.) seems by a slip of memory to have thought that this was the Lord's brother.

Mystically. These three denote that those whom God prefers above others to behold the vision and glory of Himself are of a threefold order. Peter denotes the fervent in charity; John, a virgin, signifies virgins; James, the first martyr among the Apostles, denotes those who suffer, and martyrs. Wouldst thou then see God? Be thou a Peter, i.e., firm in virtue; be thou a John in chastity; be thou a James by mortifying thy vices.

Into a high mountain, &c. This mountain, by its loftiness, represents the height of the empyrean and of the celestial glory; and to teach, tropologically, says Remigius, "that it is necessary for all who desire to contemplate God, that they must not wallow in grovelling pleasures, but by love of things above must be lifted up to heaven. Moreover they are led up by themselves apart, because holy men are separated from the wicked in their minds, and by the intention of their faith, and shall be wholly separated in the world to come." For, as Bede says, they who expect the fruit of the resurrection ought to dwell in their mind in high places, and give themselves up to constant prayer.

You will ask what mountain this was? The common opinion is that it was Mount Tabor. This is the opinion of the Fathers and of the faithful, so that it appears to be a tradition of the Church; and therefore Mount Tabor is accounted by Christians to be holy. It was made famous by pilgrimages, as S. Jerome testifies ( Epist. 27.). For all who make a pilgrimage to the Holy Land, visit Tabor equally with Bethlehem, Mount Calvary, and Olivet. Thus S. Paula, twelve hundred years ago, when visiting the holy places, visited Tabor. For as S. Jerome says eloquently in her epitaph, "She climbed Mount Tabor, on which Christ was transfigured."

That Christ was transfigured on Tabor is taught expressly by S. Cyril of Jerusalem ( Catech. 12), Damascene ( Serm. de Transfig.), Bede and Euthymius, Abulensis, Maldonatus, Jansen, Adrichomius ( Descript. terræ sanct.) and others, passim. Damascene confirms this from the words in Psalm lxxxix, 12, "Tabor and Hermon shall rejoice in Thy Name." For Hermon rejoiced when it heard the Father's voice at the Baptism of Christ; Tabor, when it saw Christ transfigured upon it. Then Tabor contended with the empyrean, being as it were the image and the theatre of celestial glory. For as the p248 blessed behold the glory of God in heaven, so the Apostles beheld the glory of Christ on Tabor. Bede says, that in memory of Christ's transfiguration in the presence of Moses and Elias three tabernacles were built on Mount Tabor, according to Peter's wish, Let us make here three tabernacles. Nicephorus ( lib. 8, cap. 30.) adds that S. Helena erected a splendid church on Tabor in memory of the Transfiguration. To this temple were afterwards joined two monasteries, one dedicated to Elias, the other to Moses.

Christ chose Tabor for the manifestation of His glory, 1. because it was near to Nazareth, where He was conceived, and the WORD was made Flesh. 2. Because Tabor is nigh to Sharon, concerning which Isaiah sings ( Isa 35:2): "The glory of Lebanon is given unto it, the beauty of Carmel and Sharon. They shall see the glory of the Lord and the excellency of our God." 3. Because Tabor is an exceeding high mountain. Josephus ( lib. 4, de bello, c. 2) says it is 30 stadia in height, or nearly four Italian miles. 4. Because as Bede says, Tabor is in the middle of the Galilean plain, three miles to the north of Gennesaret. It is round on all sides, rising with a gentle elevation from the plain; it is covered with grass and flowers, and is exceedingly pleasant; it is a sort of paradise. Adrichomius adds that the climate of Tabor is exceedingly salubrious; it is planted all over with vines, olives, and various sorts of fruit and other trees. It is verdant with constant dews, with the foliage of trees and green grass; and is always fragrant with the odour of all kinds of flowers. There is there a vast concourse of birds, who make delicious melody with their songs. On the exact spot of the Lord's Transfiguration there is at present a garden, planted with trees and irrigated by fountains and surrounded by a wall. The people who live at the foot of the mountain do not allow anyone to approach this spot out of reverence and devotion.

Symbolically : Tabor in Hebrew is the same as bed of purity and light. ϊΰ, ta means bed, and ΰεψ or, light, and the beth in the middle signifies in. Thus it is, the bed in light. S. Jerome (Hos 5:1) gives another meaning. Tabor, he says, means the coming light. Again, Tabor may be translated, ta, i.e ., a bed and bor, i.e., a cistern or sepulchre ; because on Tabor Moses and Elias spake of the decease of Christ. For by this way Christ must needs go to His glory and to Heaven, and we must go by the same way. Luke adds, Christ went up into the mountain to pray; and it came to pass whilst He was praying the fashion of His countenance was altered, that He might show us the fruit of prayer—namely, that in prayer we are suffused with heavenly light, and are, as it were, transfigured; and instead of earthly are made celestial and divine; and instead of men become angels. Moses was a type of this when he talked with God upon Mount Sinai, and the glory of the Lord appeared unto him, and there were horns ( i.e., rays of light) on his face. But this splendour of Moses came from without; but the glory of Christ from within, i.e., from His soul and Deity.

And was transfigured, &c. Greek, לופולןסצ‏טח, i.e., was transformed. So also the Syriac. The Arabic is, He showed His glory in their presence.

You will inquire after what manner Christ was transfigured? I take it for granted that nothing was done here in a fanciful or fantastic manner, or in the way of illusion. There could be nothing of this sort in Christ.

I say, then, in the first place—Christ did not transfigure Himself before His three Apostles to manifest His Divinity to them, as He does to the saints in Heaven; for it cannot be beheld by any means with eyes of flesh. So the Fathers, passim. Wherefore Tertullian, SS. Chrysostom, Leo, and Damascene (who seem to speak otherwise) only mean to say that Christ showed His Apostles the external glory of His body, which was an index of His Divinity; that by it, as through a chink, they might in some sort behold the glory and majesty of His Godhead, even though veiled by the body.

2. Christ in His transfiguration did not change the essential form, fashion, colour, or other qualities of His countenance, but—as Euthymius rightly observes—He assumed a marvellous and, as it were, Divine splendour, so that He shone like the sun, yea with even greater and more august glory. Wherefore Matthew, explaining the expression He was transfigured, subjoins and his face did shine like the sun. And Luke, The fashion of His countenance was altered, i.e., was bright and luminous. ( See S. Thomas 3, p. q. 45.) By transfiguration, therefore, is meant that Christ transformed the external appearance of His face into a more glorious and august one. For Christ did not upon this occasion assume the other endowments of a glorified body—such as impassibility, swiftness, and so on—but of glory only.

Here observe, in the first place, that this glory of Christ pertained not only to His face, but to His hands also and His whole body, as S. Jerome clearly teaches ( Epist. 61, ad Pammach.). For although Abulensis and others think that only the face of Christ shone, since Matthew and Mark make mention only of it, it is better to understand that the entire Body of Christ was resplendent, because it was a full and perfect transfiguration. Whence the glory passed to His raiment. So S. Ephrem ( Orat. de Transfig. ): "His raiment became white. Verily the Evangelist shows that the glory emanated from His whole body, and rays of glory shone from all His members." S. Augustine ( lib. 3 de Mirabil. S. Script. c. 10) says: "As the Divinity shone outwardly through the flesh, so also the flesh, being illuminated by the Divinity, was radiant through His garments." This is the opinion also of S. Ambrose ( in Symb. c. 22), Origen ( in cap. ix. Levit.), Barradi, Suarez, and others; some of whom think that this splendour penetrated Christ's whole body and rendered it translucent. But others, with greater probability, think that the glory pertained only to the superficies of His Body; and that that is the meaning of the word Transfiguration—that is, a change of the figure, which has to do with what is external. This splendour was celestial, yea more than celestial; it was divine and beatific, such as belongs to glorified bodies. Wherefore it was golden and glorious, like the sun; but yet it gave refreshment to the eyes, and did not take away the sight of Christ from His Apostles. In this it was different from the light of the sun.

Note, secondly, that this splendour, as well as the other gifts of a glorified body, appertained to the body of Christ throughout the whole time of His life, from the very moment of His Conception. Nevertheless, in order that Christ might suffer and have His conversation among men, this glory and all the other gifts which I have spoken of were held back, as it were, in the beatified soul of Christ, so that it did not infuse them into His body by means of a physical emanation. Otherwise they would have shone through His body, like light through a lantern. This repression, therefore, was a miracle. And the cessation of this repression in the transfiguration, and emanation of the interior splendour into the body of Christ was the cessation of a miracle. But to men it seemed to be a miracle, because it was new, and they were ignorant of the cause. Wherefore Christ possessed this glory of His body by a double right, namely, in right of the Hypostatic Union, and also by the title of merit. For by so many sufferings and labours He merited this glory of His body, and at His resurrection He received it in perpetuity, as theologians teach, passim. Wherefore what some persons have thought—that Christ always possessed this glory and these gifts in His body, but that they were not visible to men on account of the infirmity of human sight; even as some say the glory of the bodies of the blessed would be invisible to the eyes of mortals, unless some new power of sight were given them—this opinion, I say, is not probable because that light of the glorified body is corporeal, and therefore, in a higher degree, visible to the eyes of all.

Lastly the Transfiguration happened on the 6th of August, on which day the Church commemorates it. Ammonius, Baronius, Jansen, Suarez, and others, agree that it took place in the thirty-third year of Christ's life, which was the third and last of His preaching.

You will ask in the second place, why Christ was transfigured? I answer: 1, that by means of this glory and brightness, and by the testimony of Elias and Moses He might prove His Divinity to His Apostles. 2. That he might forewarn His disciples not to lose confidence, when they should behold Him nailed to the cross. 3. That He might indicate that He shall come after this manner with great power and majesty to judge the world. So S. Ephrem, Cyril, and Damascene, S. Basil ( in Psalm 45), and others. Wherefore also Elias appeared, who will be the precursor of Christ when He comes to judgment. 4. That He might animate the faith and hope and courage and zeal of the Apostles and the rest of the faithful bravely to undergo all crosses for the sake of the Gospel through the hope of obtaining the like glory at the resurrection. Thus S. Leo says, "The Lord was transfigured, that He might take away the scandal of the cross from the hearts of His disciples." And S. Chrysostom adds, that the least of the blessed in Heaven has greater brightness and glory than Christ had at His Transfiguration; because Christ attempered His glory to feeble eyes and the capacity of the, as yet, mortal Apostles. They whom the truth of the celestial glory irradiates count as utterly worthless all the pomps and vanities of this world. Wherefore S. Francis was wont to say, "So great is the glory which I expect, that every kind of affliction is delightful to me.

Symbolically: This Transfiguration represents the varied and wonderful transformations of the WORD incarnate, as it were a Divine Proteus. For Christ was four times transfigured. First in His Incarnation, when the WORD being made flesh, shone in it as a light in a lantern. 2. On the Cross, on which He was so deformed with stripes and nails and spitting, that as Isaiah says, "He hath no form nor comeliness, and when we saw Him, He had no beauty." (c. liii.) 3. In the Resurrection, when He was crowned with glory and honour. 4. In the Eucharist, where he lies hid under the forms of bread and wine, and seems to be, as it were, transfigured into them. For transubstantiation is a sort of transfiguration of the accidents.

Anagogically: Christ here wished to give a representation of our resurrection glory, when He will re-fashion our bodies to be like unto the body of His glory.

Tropologically: Christ wished, in the first place, to give a type of the transfiguration of a soul dark with sins into that light of grace by which we are made like unto Christ. For our transfiguration standeth in likeness, or configuration unto Christ; that we should be conformed unto Christ in all humility, charity and obedience; that we should be living images of the life and holiness of Christ; that we should think, speak, and act with such piety, gravity, and zeal as Christ did; that whosoever sees us should think that he beholds Christ in us. Again Christ here gives a representation of the transfiguration by which a soul passes from a lower degree of holiness to a higher degree. For Christ who was already holy was transfigured. This transfiguration is more infrequent and more difficult than the former. For Saints often flatter themselves on account of their sanctity, and as it were rest in it, and do not aspire to higher sanctity, as sinners and penitents aspire to righteousness. It is less frequently, says a Father, that any one is transfigured from less to greater sanctity, than from sin to holiness. It can only take place in the mountain, and by going aside with Christ, that is to say, by frequent and fervent prayer and meditation. For in them the mind is illuminated by God, and draws as through a pipe celestial light, by means of which it conceives fresh ardour to reform its ways, yea to be transformed into Christ, that with S. Paul it may say, "The world is crucified unto me. I live, yet not I, but Christ liveth in me." And with S. Francis, it would imprint the five wounds of Christ, if not in its body, yet in the inmost recesses of its soul.

Prayer, then, is the transfiguration of the soul. 1. Because in it the soul receives light from God, that she may know Him and herself and all things more clearly.

2. By it the soul seeks and obtains grace to blot out the stains and vices by which she is deformed. In it she receives consolation for desolation; out of weakness she is made strong; from slothful she becomes fervent; for perplexity, she hath understanding, for sadness, gladness; and for cowardice, courage.

3. She is raised above herself, and is lifted up to God in heaven, where she learns and sees that all the things of earth are fragile and worthless, so that from her lofty height she looks down upon them as fit only for children. She perceives that the true riches, honours and pleasures are nowhere but in heaven.

4. In prayer she unites herself to God. For, "he that is joined unto the Lord is one spirit." (1Co 6:17.) Hence S. Francis, when he prayed, was lifted up on high, and could speak, think of and love nothing else save God. "My God and all," he was wont to say, "Grant me, 0 Lord, to die for love of Thy love, Thou who didst deign to die for love of my love!" This is what S. Paul says, "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (2Co 3:18.)

Lastly, Mark intimates that Christ was not sitting, nor kneeling, but standing, when He was transfigured: When they awoke, they beheld His glory, and two men standing with Him who was standing likewise. Hence it follows that Christ was not lifted up into the air, as some painters represent Him, but was transfigured as He stood upon His feet.

His raiment became white—some read, as the light : thus the Greek, ‏ע פן̀ צש̃ע. Thus also the Syriac and the Arabic. The Egyptian has, His face shone gloriously like the sun ; His raiment also was resplendent after the fashion of the sun. The Ethiopic has, His garments were like crystal. But the Vulg. reads with the Persian ‏ע ׳י‏ם, like snow. This is the reading of some Gr. MSS. in this place, and of all in Mark ix. 3. For snow is properly said to be white, and light, shining : although snow not only is white, but also shines. Abulensis ( quest. 42 et seq.) is of opinion that this brightness of Christ's raiment was a true and real property: and that therefore the colour of His garments was changed, in such manner that if they were previously black, they were made white, and if they were previously white, they became whiter still: and that when the transfiguration was over they returned to their former condition.

S. Mark's words seem in favour of this opinion, And His raiment became shining, exceeding white as snow, so as no fuller on earth can white them.

Christ's garments therefore had two properties; namely a snow-like whiteness like a fuller's, and a supernatural splendour bestowed upon them by God. The far more general opinion is that the whiteness was identical with the brightness. For brightness is white, but it adds splendour to the whiteness. And this refulgence, by the operation of God, flowed forth as it were from the flesh of Christ into His garments, and thus prevailed over, and as it were swallowed up their natural colour, if it were not white originally. Wherefore this glory in the face and the body of Christ was golden and shining, as in the sun. And when it was transfused to His clothes, it became white, as the moon appears to be white, when illuminated by the sun's rays. And the sun itself appears white, when it shines through clouds. Thus Tertullian (lib. iv. cont. Marc. c. 22.) So S. Ephrem, and many others. We shall get a full and adequate meaning by uniting both opinions, and say that the garments of Christ were indeed made white, through that snowlike whiteness which God now bestowed upon them, and that they were likewise resplendent through the brightness infused into them by means of the radiant face and flesh of Christ. For this is what Luke means when he says, His raiment was white and glistening. Gr. ו̉מבףפס?נפשם, ie., like lightning, darting rays like lightning. Whence it is plain that there was in the garments of Christ not only whiteness like snow, but a brightness like lightning. For white is the most perfect colour; and light, or splendour is the most noble of all sensible qualities; and lightning has the nature of fire, and is the most penetrating of all things,

Trpologically : the garments of Christ are the Saints. They adorn Him like clothes: and like snow they are chaste and shine through their purity.

And behold there appeared, &c. You will ask why these two appeared, rather than any of the other prophets? Maldonatus answers, because these two shall precede Christ's second Advent to Judgment, when He shall come in His glorious Majesty, of which the Transfiguration was a type. This is true with respect to Elias, but wrong with regard to Moses, as I have shown on Rev 11:3-4, where I have proved that Enoch, not Moses shall come with Elias against Antichrist.

I say then, that the reason was because Moses was the legislator of the Old Law, and Elias was the prince of the Prophets. Wherefore he represents the whole choir of the Prophets. These two appeared then, that they might show that Christ was the true Messiah, the Saviour of the world promised by the Law and the Prophets. By Moses the Law is shown to end in Christ, and prophecy by Elias; and that both had accomplished their work, and had given place to Christ as the new Lawgiver and Prophet sent from God, and promised by all the Prophets, but especially by Moses, in those words, "A Prophet shall the Lord your God raise up from the midst of your brethren, like unto me: and I will put My words in His mouth." (Deut. xviii. 18.) Thus SS. Jerome, Chrysostom, Ambrose. S. Jerome adds that Moses and Elias were blessed with this vision, because like Christ they had fasted forty days and forty nights. Hence Tertullian, Origen, Nazianzen and others think this vision of Christ's Humanity in the transfiguration was represented and promised to Elias when God manifested Himself to him by the breath of a gentle gale (1 Kings xix. 12 and to Moses, when he asked to see God's face, and God said to him, "Thou shalt see My back parts, but My Face thou canst not see." (Exodus xxxiii. 23.) This cannot be true in a literal, but only in a symbolical sense.

S. Thomas (3 p. quæst. 45, art. 3, ad 2) gives six other reasons: 1. Because the multitudes said that He was EIias, or Jeremias, or one of the Prophets, He took the chief of the Prophets with Him, that he might declare the difference between the Master and the servants. 2. Because Moses gave the Law, and Elias was jealous for the glory of the Lord: since therefore they appeared with Christ, they excluded the calumny of the Jews, that Christ was a blasphemer of the Law, and that He usurped to Himself the glory of God. 3. He showed that He had the power of life and death, and is the judge of quick and dead, because He had with Him Moses who was dead and Elias who was yet alive. 4. Because, as Luke says, they spake of his decease, that is, of His Passion and Death. Therefore that He might, in reference to this, strengthen the minds of His disciples, He brings before them those who had exposed themselves to death for God's sake. For Moses presented himself before Pharaoh at the peril of his life, as Elias did before Ahab. 5. Because He wished His disciples to imitate the meekness of Moses and the zeal of Elias. 6. Because He would show that He was preached both by the Law and the Prophets.

You will ask—how and in what manner did Moses and Elias appear? It is agreed by all that it was Elias himself who appeared in his own body. For Elias was taken up to Heaven in a chariot of fire, and is still alive, that he may come again and contend with Antichrist. From Paradise, therefore, or from the place to which he was translated, he was suddenly transferred by an angel to Mount Tabor, that he might converse with Christ in His Transfiguration. With respect to Moses there are various opinions which I have reviewed on the last chapter of Deuteronomy. It is certain, as I have there shown, that Moses is dead, and has not as yet risen again. Some think that this was not Moses who really appeared, but an angel in the form of Moses. But this is certainly an error, says Suarez, because Moses is introduced as a witness of Christ; and a witness must bear testimony in his own person. None therefore of the expositors say that this was not Moses but an angel, except the Gloss on Luke ix. 30, which S. Thomas thinks is taken from the author of The Miracles of Scripture ( lib. 3, caps. 10 & 13). Jansen thinks it more probable that this Gloss is derived from S. Augustine ( lib. de cura pro mortuis ), where S. Augustine expresses himself as doubtful whether the apparitions of the departed take place by themselves appearing, or by means of angels; or rather, as he says, in both ways. But he expresses no doubt as to the appearance of Moses in this place. Yea, even Calvin, although he says it is probable that this was the spectre of Moses, adds that it is more probable that it was the real soul of Moses. The soul then of Moses was translated from Limbus by an angel to the earth. And when Moses was arrived thither, he came to Tabor to Christ, and assumed a body, either formed by an angel out of air, as Lyra, Salmeron, and S. Thomas think, or else resumed his own body, so that he rose again. And thus the soul of Moses was led by an angel to his sepulchre, and there his ashes were collected by the angel and formed into a body, to which the power of God re-united his soul. And thus it was the true and living Moses, whom the angel transferred from his sepulchre to Mount Tabor. For it was meet that in witnessing to Christ, everything should be real and solid, and that Christ by thus raising up Moses should show that He is both the Lord and the judge of the quick and the dead. This is the opinion of Tertullian, Origen, Irenæus, and others; whom Suarez cites and follows (3 p. q. 45, disp. 22, sect. 2). If you follow this opinion, and suppose that Moses rose again, you must suppose that he again died, and that he again rose with others after the Resurrection of Christ. For Christ was the first of all who arose unto the life immortal.

Observe, Christ communicated His glory and splendour to Moses and Elias. Wherefore Luke says, Moses and Elias were seen in glory.

Talking with Him: Luke adds, and spake of His decease. The Greek for decease is not ?ךףפבףיע (as though the ecstatic love of Christ, which drove Him to the cross, were signified, as some pious people have thought), but ?מןהןע, i.e., going forth— namely, from Jerusalem, and from this life, by the death of the cross on Mount Calvary. This Moses and Elias here foretold to Christ in the hearing of the Apostles, that they might take away, both from them and us, the offence of the cross. Thus it is that some—with S. Chrysostom—instead of ?מןהןם read ה?מבם, i.e., glory; for on the cross Christ chiefly manifested His power and glory. Wherefore at that time the sun was darkened, the rocks rent, the earth quaked.

Peter answered . . . it is good (that is, pleasant, sweet, and blessed ), &c. Peter here—exulting in the glory and, as it were, intoxicated—desired to abide in it, and enjoy it always; whence the Arabic translates, it is good that we should remain here. Damascene well observes, "It is not good for thee, 0 Peter, that Christ should tarry there: if He did, thou wouldst not obtain the keys of the kingdom of Heaven, nor would death have been abolished. Seek not felicity before the time, as Adam sought to be a god."

Theophylact remarks, We must not say with Peter, it is good for us to be here, since we ought ever to be going forward, and not remain in one degree of virtue and contemplation, but we ought to pass on to others.

You will ask how Peter knew that the two persons who were talking with Jesus were Moses and Elias? I answer, first, that he might have recognised them from what they said. For Moses seems to have said to Christ—Hail, Messiah, our Saviour! Thou art He Whose Passion I prefigured by so many sacrifices, especially by the slain Lamb and the Passover. Elias may have said, Thou art He Whose resurrection I set forth by the widow's son whom I recalled to life, and Whose ascension I prefigured when I was caught up to Heaven in a chariot of fire.—It may be also, that Christ addressed them by their names.

2. Peter might have recognised them by their appearance and dress, as they were described in Scripture and the tradition of the elders. Thus, Elias might be known by his leathern girdle and sheepskin, wherewith he was wont to be clothed. Moses might be known by his horned face. Indeed, if we can believe Origen, Moses appeared with the tables of the Law, Elias with a chariot of fire.

3, and most probably, Peter knew them by Divine inspiration. You will ask why Peter desired that these three tabernacles should be made, since the blessed do not need tabernacles? I reply, Peter said this towards the close of the Transfiguration, when Moses and Elias were about to depart, in order that he might detain them. For Luke says, And it came to pass as they were departing from Him, Peter said, &c.; as though he said, "0 how sweet and delectable it is to abide in this vision! Wherefore, 0 Christ, suffer not Moses and Elias to go away; and that we may keep them, let us make them a habitation, a tabernacle for each, in which they may abide." It was for them, not for himself and James and John, he wished the tabernacles to be made. Mark adds, for he knew not what he said. It was as though Peter being inebriated with the sweetness of this vision, in order that he might prolong it, spoke, as if bereft of reason, things incongruous. He was in a sort of delirium. And that, first, because he thought Christ in His glory, as well as Moses and Elias, needed tabernacles, and three of them, as though one would not have sufficed. Again, he put Moses and Elias on an equality with Christ. 2. Because he wished Christ to remain on Tabor, and to shut up Him who is the good of the universe on this mountain 3. Because, being as yet subject to death and suffering, he desired to enjoy with James and John alone that blessedness to which God, through Christ, designed to bring an innumerable multitude after this life. 4. Because he wished to have glory before labour, a crown before the battle, joy before the cross, when it behoved Christ and Christians first to suffer, and so to enter into their glory. For the cross is the way and the ladder to happiness. 5. Because he placed his happiness in the sight of the glorified Humanity of Christ, not in the vision of the Godhead. If, therefore, Peter had beheld the glory of the Divinity and the abyss of all joy and all goodness, what would he have said? For this vision and pleasure of Peter were sensible and corporeal, and were only like a single crumb or drop in comparison with the joy and pleasure, which the blessed experience in beholding God, when they immerse themselves in Him as in a sea of delight, and are swallowed up in it, according to those words of the thirty-sixth Psalm: "They shall be inebriated from the fatness of Thine house, and Thou shalt give them to drink of the torrent of pleasure." Moreover, this vision of the glory of Christ, of Moses, and of Elias raised in the disciples not only vast pleasure, but wonder and reverence likewise, and a kind of sacred dread. Where- fore Mark says, they were sore afraid.

While he was yet speaking. Observe Luke has, while he was yet speaking, a cloud came and overshadowed them; and they feared as they entered into the cloud. Which Toletus explains thus: Whilst Peter is saying Let us make here three tabernacles, the cloud (contradicting him) interposed between Christ, Moses, and Elias on the one part, and the disciples on the other, and thus overshadowed them—that is to say, the disciples; and the glory of Christ, dazzling the eyes of the disciples, was tempered by the intervention of this cloud, so that He could be more easily seen by them. And they—i.e., the disciples—feared when they entered into the cloud ; i.e., when they beheld the cloud embracing Christ and Moses and Elias, and themselves shut off from them by the cloud. They feared, I say, because they saw that they were on the outside of the cloud, and because they were alone, and there was no one to defend them in case any evil should befall them. Or else they feared lest Christ and Moses and Elias should go somewhere else, or lest He should be carried away from them into Heaven, as Elias had been carried away in his chariot of fire.

2. Barradi thinks that the cloud came after the departure of Moses and Elias, for Luke had previously said concerning them (Luk 9:33), And it came to pass as they departed from them, Peter said, &c. After that, the cloud overshadowed them, i.e., Christ and the disciples, who were left alone. And they feared, because they saw themselves entering into the cloud, girt round about with it, and they did not know what was about to happen to them.

Instead of, as they entered into the cloud (Luk 9:34), the Syriac translates, when they saw Moses and Elias, who were entering into the cloud. And instead of, as they departed from Him, the Arabic has, and when they wished to go away from Him.

You will ask, from whence, and why was this cloud? The answer is, it was made by God through the instrumentality of an angel, by the condensation of air and vapour, that by it he might correct Peter's wish concerning the three tabernacles, by showing that Christ had no need of such things, forasmuch as His throne is a light and glorious cloud. Wherefore it is more probable that, as Franc. Lucas thinks, Peter, James, and John were within, not on the outside of this cloud: for the disciples were near to Christ and were His house and family. And for this very reason were these three Apostles brought up to the top of Tabor, that they might be sure witnesses to the rest of the Apostles and to the faithful what things were done in the cloud round about Christ; and especially might bear testimony to God the Father's voice, This is my Son. Therefore it was meet that they should see and hear all those things plainly and visibly, without a veil, or cloud, so that they might be eye and ear witnesses, above all suspicion of possibility of having been deceived, or mistaken. Moreover, the cloud is not only the veil, but the symbol of the glory of God. Hence of old time God was wont to manifest His incomprehensible majesty to the Hebrews, as is plain from Exod. xix. 9, and other passages. Wherefore the cloud is called the Ascention, or the chariot of God (Psa 104:3): also His tabernacle, His throne, and the seat not only of His majesty, but of the omnipotence of God, and the supreme power of His working. For from the clouds He hurls against His enemies hailstones and whirlwinds, thunderings and lightnings. (Psa 18:12, &c.) Hence also when Christ shall come to judge the world, He will come in the clouds of Heaven. This cloud therefore was as it were an instrument for the voice of God the Father; an ornament and grace for Jesus Christ: and for the Apostles a covert.

Moreover with reference to this cloud, Toletus is of opinion that Christ was transfigured in the night, during the time of sleep. And this was why, as Luke says, the eyes of the Apostles were heavy : therefore too Christ's transfiguration appeared the more wonderful. For so great splendour is more marvellous by night than it would be by day. But others, with greater probability, think Christ was transfigured at the dawning of the day. They assign two reasons: first that what was done might not seem to be the work of magic or nocturnal spectres. Secondly, because Christ came for works of light: and the eyes of the Apostles were heavy on account of fatigue. Lastly, the dawn is on the confines between light and darkness. It is a delightful hour, and so the symbol of glory.

The cloud was bright, 1. As an indication of the glory of Christ. Whence Cajetan thinks that this cloud derived its brightness from the light and glory of the body of Christ; or better, because by it was represented the glory and majesty of the Father whose voice was heard. Whence Peter calls this cloud (2Peter 1:17) the excellent glory of the Father, Who spake out of it; and Who by means of it increased the glory of the transfiguration of Christ. This cloud therefore was full of majesty and glory.

2. For the signification of the difference between the Old Law and the New. In the Old Law, God appeared to the Jews in a black cloud, because that Law was full of shadows and terrors. In the New Law, He appears in a bright cloud, because the New Law brings truth, glory and love. So S. Chrysostom, Theophylact and Damascene On the Transfiguration.

And behold a Voice, &c. The Voice, namely, of God the Father to Christ. Observe, 1., with S. Chrysostom, Ambrose, Toletus, and others, that it is plain from Luk 9:34 et seq. that this voice sounded from a cloud high above the earth. Wherefore S. Peter in his Epistle speaks of it as coming from heaven. It must have come after the departure of Moses and Elias. And with this object, that it might be perfectly clear and certain to the Apostles that this voice was addressed to Christ alone, and not to Moses, or Elias, who had now gone away, inasmuch as this voice was a work, ad extra, to use the expression employed by theologians, it proceeded from the whole Trinity. The voice was formed by an angel, since God makes use of His angels for these exterior works.

Observe. 2. That in this transfiguration, equally as in the Baptism of Christ, the Trinity was symbolically represented. The Holy Ghost was represented by the cloud, the Father by the voice, the Son by the Divine glory and brightness, by which likewise was set forth the Incarnation of the WORD. For Christ was seen as man, and by the splendour and the voice of God the Father it was signified that He was also God. The Holy Ghost was adumbrated by the cloud, because He, like a bright cloud, enlightens man, protects him, and makes him fruitful to every good work. He also blesses and glorifies. Hence in the Baptism of Christ, the Holy Spirit appeared in the form of a dove, because in Baptism He gives innocence. But in the Transfiguration, which is a type of the resurrection, He came under the appearance of a cloud, because He gave then, and will give in the resurrection security from all evils.

This is My beloved Son : "Two pleasant words," says S. Cyprian ( de Baptismo ), " Son and Beloved, coming from the mouth of God, are impressed upon our senses, that the association of names may unite us in the community of gifts, and such great names of sweetness may soften our minds, and kindle the ardour of devotion." Moreover, " God the Father said not, 'in this is My Son,' lest One from Another being placed apart, they should be supposed to be divided: but that according to the dispensation of Their union They should be simply taken to be One and the same," says the Council of Ephesus ( ex prosphonet. Cyril Imperator )

Beloved, Syriac, most Beloved. There is an allusion to Psa 24:4. "The Voice of the Lord is in magnificence, &c., and beloved as a son of the unicorns." I have explained the various analogies between Christ and a unicorn on 2Pe 1:17.

Hear him, not Moses, who has gone away, but Christ, as the new legislator of the New Law. These words, hear Him were not said of Christ at His Baptism, because He was then for the first time shown to the world; but now He is set forth as a Teacher and Lawgiver. Therefore (as Tertullian, S. Leo, Damascene, and others maintain) these words denote the abrogation of the Old Law, and the inauguration of the New.

And when the disciples heard, &c. 1. Because this cloud seemed to them to portend something new, strange, and Divine. 2. Because (as the Syriac has) they beheld Moses and Elias going away and entering into the cloud, and through it vanishing from their sight. 3. They were afraid when they heard the voice, because (as Abulensis says) it was as loud as thunder; and though it was a sweet voice, yet its echoing reverberation terrified them. Thus, too, S. Ephrem says: "At the sound of this voice the Apostles fell flat upon the earth; for terrible was the thunder, and the voice shook the earth." And S. Jerome says: "Human weakness cannot sustain to bear the sight of this great glory; trembling both in mind and body, it falls to the ground." Origen, S. Chrysostom, and Euthymius add—that being struck with fear they fell upon their faces, that they might worship God, and make supplication unto Him that the thunder and lightning might not strike them.

When they lifted up their eyes, &c. This signified symbolically that the Law and the Prophets had disappeared now that Christ was present, and that He Who brought to men the true light of the Gospel alone remained. Again: this glory and delight of the Transfiguration quickly passed away, but Christ would show that all things in this world—even those that are lofty and divine-are transient, but that in Heaven they will be eternal, so that we may pant after it; for on earth all things are measured by time, but in Heaven they possess an enduring eternity.

Note: SS. Matthew, Mark, and Luke relate the history of the Transfiguration differently; but the following is a series and order of circumstances, which will reconcile the Evangelists one with another. 1. Christ prayed. In the meantime the disciples, being heavy with sleep, from the fatigue of ascending the mountain and the length of Christ's prayer, whilst they were sleeping, He was transfigured. 2. Moses and Elias came, and talked with Christ concerning His death upon the cross, which He was to accomplish at Jerusalem. 3. The Apostles, being roused from sleep by the brightness and the talking, beheld the glory of Christ, and Moses and Elias conversing with Him. 4. When their conversation was ended, and they made as though they were going away, Peter being (as it were) inebriated with pleasure and grieving at their departure, sought to make three tabernacles. 5. There came the cloud, obscuring Moses and Elias; and then the voice speaking to Christ, This is My beloved Son, when the Apostles, being affrighted, fell to the earth; and were presently comforted and raised up by Christ; and, lifting up their eyes, saw Jesus alone.

And as they were coming down, &c.—to no one. Not only to the people, as S. Jerome says, but not even to the other Apostles; that they might not give them an occasion of sorrow or envy because they were not present with Peter and James and John at the Transfiguration. So Damascene: "lest the madness of envy should drive the traitor to fury." Whence Mark says, they kept the matter close between themselves. The reason why Christ enjoined upon them this silence was, because there would a fitting time come for the revelation of this mystery; and because the Apostles would understand and believe it when—after His Passion and death, in which they would be scandalized and troubled—they were about to behold Him rising again in glory, of which this Transfiguration was a type. For by Christ's resurrection they were about to understand of a surety that Christ underwent the death of the cross for us—not because He was compelled, but voluntarily, out of His exceeding love; and that now—being endowed with glory—He will come to judgment at the end of the world, and will crown with the same glory those who (after His example and precept) have denied themselves, have borne the cross, and in following Him have lost their lives for the sake of His love.

And the disciples asked Him, &c. The reason of this question was because these three Apostles had seen Elias in the Transfiguration, and had beheld him going away. They marvel, therefore, that he did not remain and become the forerunner of Christ and His glorious kingdom, according to the prophecy of Malachi ( Mal 4:5)—a prophecy quoted and enforced by the Scribes. But they erred, by confusing the times. They did not fully distinguish between Christ's first coming in the flesh and His second Advent in glory. Of this latter Elias will be the precursor, as John the Baptist was of the former. But although the Apostles in some manner distinguished between Christ's first Advent and His second (for the first they had seen, but had not yet seen the second), nevertheless they expected that the latter was nigh at hand. For they had heard Christ speak of His approaching resurrection, a type whereof they had beheld in His Transfiguration; and they thought, although erroneously, that after it Christ would immediately reign gloriously, inaugurating that kingdom of glory which He shall establish at His second Advent. This was why they wondered, and asked why Elias did not remain that he might go before Christ.

Restore all things : that is, convert the Jews to Christ as the Messiah promised to themselves and their forefathers. As Malachi says: "He shall turn the heart of the fathers to the children, and the heart of the children to their fathers." See what I have there said. Matthew (as is usual with him) follows the LXX, which instead of turn, or convert, has ב̉נןךב פבףפ?ףוי, i.e., shall restore. Hence the Arabic translates, shall teach you all things.

But I say unto you, &c. Christ passes at once from the literal to the mystical Elias, i.e., John the Baptist: for concerning John, the angel Gabriel had foretold to his father Zacharias, in S. Luke: "And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." (Luk 1:17.)

Falsely do the Calvinists refer all these things to the first Advent of Christ, and explain both mentions of Elias—viz., in verses 11 and 12—to mean John the Baptist. For they think that Elias, whom Malachi predicted shall come as the precursor of Christ ( Mal 4:5), is John the Baptist, and that there is no other who shall come with Enoch before Christ's second Advent. I have refuted this error at length on Mal 4:5.

For it was Christ's intention in this place only to explain that saying of the scribes, derived from Malachi, "Elias shall come, and shall show you Christ,"—that what Malachi had spoken of Christ's second Advent might be applied mystically to His first. For the Scribes did not distinguish between the two Advents of Christ, even as the Jews fail to do so still. For they deny that Christ has come, and are expecting Him as still about to come, because Elias has not yet appeared to point Him out. Christ therefore, that He might, in His condescension, give a full explanation to the Scribes, concedes that an Elias would be a precursor of both His Advents; but that in the first it would be the typical, in the second the literal and real Elias. And He means to say that it was not because Elias had not yet come that the Jews persisted in not believing Him to be the Messiah, but because they were perverse and obstinate in their wickedness. For that Elias, who had, been promised before Christ's first Advent, namely John the Baptist, had already come, and had already pointed out Christ to the Scribes, that He was the Messiah; and they would not believe him. Therefore Christ adds, and they knew him not, i.e., they refused to recognize him, as the precursor of Christ. And they did unto him whatsoever they listed, i.e., when he reproved their vices, they hated and persecuted him, and delivered him up to Herod, who sought his life.

Then understood, &c. Viz., that John the Baptist was the mystical Elias, and the forerunner of Christ.

And when He was come, &c. Luke adds, and it came to pass on the following day, when He was coming down from the mount, &c. From this it is plain that this lunatic was cured on the day following the Transfiguration.

A lunatic, Gr. ףוכחם?בזופבי, that is at the changes of the moon, at new and full moon he suffers from epilepsy, not from any natural cause, but because he is beset by a devil. The Arabic has, he is grievously vexed at the time of the new moon. Whence Mark has (ix. 17): "And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit: And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth and pineth away," as is common in epilepsy. And Luke (ix. 39): "I beseech thee, look upon my son: for he is mine only child. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him." Hence Origen, SS. Chrysostom and Jerome teach that the ordinary epilepsy is not to be ascribed so much to the moon and the state of the humours of the body, as to the devil, who makes use of the changes of the moon and vicious secretions. Mahomet, who suffered from epilepsy, pretended that he was seized and influenced by the Holy Ghost, when he was really possessed by Satan. For this reason too the Turks venerate persons suffering from epilepsy, as though they were under the influence of the Holy Ghost, and were prophets. When the moon is new and at the full, she increases and agitates the humours, especially the melancholic and phlegmatic humours of the brain, over which she has power. And she so acts upon them that they disturb the brain, and cause noises, spittings, and agitation of the whole body. For they who are afflicted with mania and epilepsy, are especially troubled with black bile, that is melancholy, at the time of full moon, because then the moon brings more light and heat, though weaker than those of the sun. But the sun sets free, and puts into motion the black bile, though it does not consume it. The black bile when set in motion, will produce these foamings, and noises, and gnashing of the teeth. And epileptic patients, on account of the phlegm and crude humours, are afflicted when the moon is waning, but especially at the new moon, because then the moon has less light and heat. And phlegm and phlegmatic humours are intensified by cold, especially when it becomes excessive.

I brought him, &c. After the manner of men, he ascribes to the Apostles what was the fault of his own want of faith.

0 faithless generation, &c. Origen thinks these words were addressed to the nine Apostles who remained below, when Christ took the other three with Him to the top of Tabor. He thinks that, as far as these nine were concerned, faith was weak. As S. Hilary says, "Whilst Christ had gone up upon the mountain with three of the Apostles, a kind of torpor of faith crept over the remaining nine, who were left with the people, both because they heard from the father of the lunatic, and saw with their own eyes the magnitude of the evil, and the violence and raging madness of the demon within him." But, with greater probability, SS. Jerome, Chrysostom, and Theophylact think these words were spoken to the father of the lunatic, and to the Jews and Scribes. For in them was greater incredulity, and by consequence they were more to blame that the devil was not cast out, than the disciples were. This may be gathered from Mar 9:24, when the father, being asked by Christ if he believed in Him, answered. Lord, I believe; help Thou mine unbelief. Nevertheless, Christ privately rebukes the Apostles (V. 20,  Mat 17:19-20), because they had less faith than there was need of in so great a work. To the Jews, therefore, Christ said, 0 faithless and perverse generation. And Christ goes on to tell them that the reason why His disciples could not heal the child was not any want of power either on His part or on theirs. It was as though He said to the father of the child, "I have given them power to cast out devils, but the obstacle is thine own unbelief and that of the Jews, which oppose the grace of God; because thou dost not believe, but doubtest whether I and they are able to heal him." Thus S. Cyril. "The words of Christ," says S. Jerome, "are like those of a physician, who should see a patient acting contrary to his orders. He would say, 'How long shall I keep coming to your house? How long shall I have my trouble for nothing, whilst I order one thing and you do the contrary?' But it was not so much that He was angry with the man, as with his fault, and that in the person of one man He reproved the Jews for their unbelief, since he added immediately, ' bring him to Me.'"

Bring him, &c. Mark adds (9:20), "And they brought him unto Him: and when he saw Him, straightway the spirit tare him; and he fell on the ground, and wallowed roaming." "After the demon perceived the Lord, he convulses the child," says Titus of Bosra, "because, being angry at the presence of Jesus, and fearing Him, lest he should be driven out, he began to rage, and horribly to vex and torment the lunatic." Mark proceeds, "And He asked his father how long is it ago since this came unto him? And he said, 'Of a child. And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if Thou canst do anything' [ If Thou canst. See the incredulity which Christ reproved, for he doubted Christ's power], 'have compassion on us, and help us.' Jesus said unto him, 'If thou canst believe, all things are possible to him that believeth.'" By believing in Me thou mayest obtain the healing of thy child. Suitably did Christ require that he should have faith in Him. It was not fitting that he should heal those who did not believe in Him, or that He should thrust His benefits upon those who turned away from Him. Mark proceeds, "And straightway the father of the child cried out, and said with tears, 'Lord, I believe; help Thou mine unbelief.'" That is, I believe, but I am weak in faith, do Thou increase and strengthen it that whatsoever there is in me of doubt and unbelief may be taken away. We cannot doubt that Christ did hear such humble and such fervent prayers, and did take away from him all unbelief; for by and bye He healed the child, as the child of one believing.

And Jesus rebuked the devil, &c. Mark adds: "When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit. I charge thee, come out of him, and enter no more into him. And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up; and he arose." From all this we see how very powerful and malignant this devil was, who had made the child deaf and dumb, and who dared so to resist Christ, and to bring the lunatic to the very point of death. From hence it seems probable that this demon had belonged originally to one of the superior orders of angels. For they too invade and possess men. This was why Christ's disciples could not cast him out, but his expulsion was reserved for Christ Himself, Who by His mighty power and command drove him forth. This is the meaning of the Greek—ו̉נופ?לחףו, i.e., He rebuked, and with threats commaded the devil, saying, I command thee, Come out of him ; and if thou dost not obey, I will punish thee severely. This, too, was why Christ said to His Apostles, when they asked Him why they could not cast him out, this kind goeth out by nothing save by prayer and fasting.

Jesus said, &c. The Arabic has, on account of the smallness of your faith. The Apostles had faith, but to cast out so powerful and fierce a devil greater faith was required than the Apostles possessed: whence the Syriac renders the next verse as follows—if there had been in you faith, &c.

Verily I say unto you, &c.; this mountain— viz., Tabor, from which I am coming down. This is miraculous faith, which is not different from justifying faith, as the heretics maintain, but the same; for there is only one faith (Eph 4:5). This faith, however, is united with a sure confidence in God's assistance to perform the miracle which is aimed at. This confidence arises, first from the liberty of a holy conscience, which is familiar with God, which makes use of God as a friend, and penetrates into the treasures of His grace, that it may enjoy them; according to those words of S. John (1Jo 3:21): "Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him."

2. From an interior instigation of God, as it were animating men, and stirring them up to such a miraculous work, and tacitly promising them His help to effect it. Vide Franc. Saurez, Tract. de Fide disp. 8, sect. 1, where he teaches that the faith of miracles, as regards its substance and essence, is an act of the Catholic faith by which we believe that God is omnipotent and faithful to His promises, and which is so drawn out and applied to the particular action, that it is able to beget the confidence which is necessary for working the miracle. From whence you may gather, that as this faith and confidence are in our own will and power, with the grace of God which He is wont to give, so also there is to some extent in our power the faculty of working miracles; and the more any one increases in faith and confidence, the more does he increase in this faculty. The more familiar any one is with God, the more gifts does he obtain from Him, and Christ here signifies this; and the same is plan from the lives and actions of the saints. Thus S. Bernard teaches, that we may gain the gift of prophecy, so that we may know the secret things of God, if in truth we cause ourselves to enter into most intimate friendship with God. For of this Christ speaks (John xv.15): "I have called you friends, for all things which I have heard of My Father I have made known unto you."

Faith, as a grain of mustard seed, i.e., faith small in appearance, but of great virtue and efficacy; humble faith, which boasteth not itself, and therefore small in man's judgment, but verily quick, perfect burning like mustard seed. For when such faith is united to humility, it takes away every shadow of unbelief. It works miracles and removes mountains. This faith shone brightly in S. Gregory, Bishop of Neocæsarea; for he, when a mountain stood in the way of his building a church, by his prayers removed it to another place. (See Nyssen in his Life : and Eusebius, H. E. 7, 25.) He performed many other miracles, from which he received the name of Thaumaturgus, i.e., wonder-worker. In like manner, a mountain in Tartary was removed by Christians, when a tyrant required such a miracle of them in accordance with this promise of Christ. (See Marco Polo, On Tartary ) S. Jerome gives a similar instance in his Life of S. Hilarion. For he, when the sea, through an earthquake, raised vast masses of waters upon the shore—which threatened the city of Epidaurus with destruction—was placed by its citizens upon the shore as a bulwark against the waves. "He drew three figures of the cross on the sand, and stretched forth his hands against the sea when it was swelling to a vast height before him, when it stood still; and roaring for a long time, and (as it w

Commentary -- Other

Contradiction: Mat 17:10

34. John the Baptist was (Matthew 11:14; 17:10-13) or was not Elijah to come (John 1:19-21)?

(Category: misunderstood the historical context)

Matthew records Jesus saying that John the Baptist was the Elijah who was to come, while John seems to record John the Baptist denying it. The reason for this apparent inconsistency is a lack of contextualization by readers.

The priests and Levites came to John the Baptist and asked him if he was Elijah. Quite a funny question to ask someone, unless you know the Jewish Scriptures. For God says through the prophet Malachi that He will send Elijah to the people of Israel before a certain time. Therefore as the Jewish people were expecting Elijah, the question is quite logical.

John was about 30 years when he was asked this question. His parents were already dead; he was the only son of Zechariah from the tribe of Levi. So when asked if he was Elijah who ascended up into heaven about 878 years earlier, the answer was obviously "No, I am not Elijah."

Jesus also testifies, albeit indirectly, to John not being Elijah in Matthew 11:11 where he says that John is greater than all people who have ever been born. Moses was greater than Elijah, but John was greater than them both.

So what did Jesus mean when he says of John "he is the Elijah who was to come"? The angel Gabriel (Jibril in Arabic) speaks to Zechariah of his son, John, who was not yet born, saying "he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous - to make ready a people prepared for the Lord." (Luke 1:17)

The Angel refers to two prophecies, Isaiah 40:3-5 (see Luke 3:4-6 to see this applied again to John the Baptist) and Malachi 4:5-6 mentioned above, which says "See, I will send you the prophet Elijah before the great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers". Gabriel unmistakably says that John is the "Elijah" whom God foretold through Malachi the prophet.

So, was John Elijah? No. But had the priests and Levites asked him, "Are you the one the prophet Malachi speaks of as 'Elijah'?" John would have responded affirmatively.

Jesus in Matthew 17:11-13 says that the prophecy of Malachi is true, but Elijah had already come. He says that this "Elijah" suffered, like he, Jesus will suffer; "the disciples understood that he was talking to them about John the Baptist". Therefore, once we understand the context it is clear; John was not the literal Elijah, but he was the Elijah that the prophecy spoke of, the one who was to (and did) prepare the way for the Messiah, Jesus, "the Lamb of God who takes away the sins of the world", John 1:29.

Contradiction: Mat 17:11

34. John the Baptist was (Matthew 11:14; 17:10-13) or was not Elijah to come (John 1:19-21)?

(Category: misunderstood the historical context)

Matthew records Jesus saying that John the Baptist was the Elijah who was to come, while John seems to record John the Baptist denying it. The reason for this apparent inconsistency is a lack of contextualization by readers.

The priests and Levites came to John the Baptist and asked him if he was Elijah. Quite a funny question to ask someone, unless you know the Jewish Scriptures. For God says through the prophet Malachi that He will send Elijah to the people of Israel before a certain time. Therefore as the Jewish people were expecting Elijah, the question is quite logical.

John was about 30 years when he was asked this question. His parents were already dead; he was the only son of Zechariah from the tribe of Levi. So when asked if he was Elijah who ascended up into heaven about 878 years earlier, the answer was obviously "No, I am not Elijah."

Jesus also testifies, albeit indirectly, to John not being Elijah in Matthew 11:11 where he says that John is greater than all people who have ever been born. Moses was greater than Elijah, but John was greater than them both.

So what did Jesus mean when he says of John "he is the Elijah who was to come"? The angel Gabriel (Jibril in Arabic) speaks to Zechariah of his son, John, who was not yet born, saying "he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous - to make ready a people prepared for the Lord." (Luke 1:17)

The Angel refers to two prophecies, Isaiah 40:3-5 (see Luke 3:4-6 to see this applied again to John the Baptist) and Malachi 4:5-6 mentioned above, which says "See, I will send you the prophet Elijah before the great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers". Gabriel unmistakably says that John is the "Elijah" whom God foretold through Malachi the prophet.

So, was John Elijah? No. But had the priests and Levites asked him, "Are you the one the prophet Malachi speaks of as 'Elijah'?" John would have responded affirmatively.

Jesus in Matthew 17:11-13 says that the prophecy of Malachi is true, but Elijah had already come. He says that this "Elijah" suffered, like he, Jesus will suffer; "the disciples understood that he was talking to them about John the Baptist". Therefore, once we understand the context it is clear; John was not the literal Elijah, but he was the Elijah that the prophecy spoke of, the one who was to (and did) prepare the way for the Messiah, Jesus, "the Lamb of God who takes away the sins of the world", John 1:29.

Contradiction: Mat 17:12

34. John the Baptist was (Matthew 11:14; 17:10-13) or was not Elijah to come (John 1:19-21)?

(Category: misunderstood the historical context)

Matthew records Jesus saying that John the Baptist was the Elijah who was to come, while John seems to record John the Baptist denying it. The reason for this apparent inconsistency is a lack of contextualization by readers.

The priests and Levites came to John the Baptist and asked him if he was Elijah. Quite a funny question to ask someone, unless you know the Jewish Scriptures. For God says through the prophet Malachi that He will send Elijah to the people of Israel before a certain time. Therefore as the Jewish people were expecting Elijah, the question is quite logical.

John was about 30 years when he was asked this question. His parents were already dead; he was the only son of Zechariah from the tribe of Levi. So when asked if he was Elijah who ascended up into heaven about 878 years earlier, the answer was obviously "No, I am not Elijah."

Jesus also testifies, albeit indirectly, to John not being Elijah in Matthew 11:11 where he says that John is greater than all people who have ever been born. Moses was greater than Elijah, but John was greater than them both.

So what did Jesus mean when he says of John "he is the Elijah who was to come"? The angel Gabriel (Jibril in Arabic) speaks to Zechariah of his son, John, who was not yet born, saying "he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous - to make ready a people prepared for the Lord." (Luke 1:17)

The Angel refers to two prophecies, Isaiah 40:3-5 (see Luke 3:4-6 to see this applied again to John the Baptist) and Malachi 4:5-6 mentioned above, which says "See, I will send you the prophet Elijah before the great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers". Gabriel unmistakably says that John is the "Elijah" whom God foretold through Malachi the prophet.

So, was John Elijah? No. But had the priests and Levites asked him, "Are you the one the prophet Malachi speaks of as 'Elijah'?" John would have responded affirmatively.

Jesus in Matthew 17:11-13 says that the prophecy of Malachi is true, but Elijah had already come. He says that this "Elijah" suffered, like he, Jesus will suffer; "the disciples understood that he was talking to them about John the Baptist". Therefore, once we understand the context it is clear; John was not the literal Elijah, but he was the Elijah that the prophecy spoke of, the one who was to (and did) prepare the way for the Messiah, Jesus, "the Lamb of God who takes away the sins of the world", John 1:29.

Contradiction: Mat 17:13

34. John the Baptist was (Matthew 11:14; 17:10-13) or was not Elijah to come (John 1:19-21)?

(Category: misunderstood the historical context)

Matthew records Jesus saying that John the Baptist was the Elijah who was to come, while John seems to record John the Baptist denying it. The reason for this apparent inconsistency is a lack of contextualization by readers.

The priests and Levites came to John the Baptist and asked him if he was Elijah. Quite a funny question to ask someone, unless you know the Jewish Scriptures. For God says through the prophet Malachi that He will send Elijah to the people of Israel before a certain time. Therefore as the Jewish people were expecting Elijah, the question is quite logical.

John was about 30 years when he was asked this question. His parents were already dead; he was the only son of Zechariah from the tribe of Levi. So when asked if he was Elijah who ascended up into heaven about 878 years earlier, the answer was obviously "No, I am not Elijah."

Jesus also testifies, albeit indirectly, to John not being Elijah in Matthew 11:11 where he says that John is greater than all people who have ever been born. Moses was greater than Elijah, but John was greater than them both.

So what did Jesus mean when he says of John "he is the Elijah who was to come"? The angel Gabriel (Jibril in Arabic) speaks to Zechariah of his son, John, who was not yet born, saying "he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous - to make ready a people prepared for the Lord." (Luke 1:17)

The Angel refers to two prophecies, Isaiah 40:3-5 (see Luke 3:4-6 to see this applied again to John the Baptist) and Malachi 4:5-6 mentioned above, which says "See, I will send you the prophet Elijah before the great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers". Gabriel unmistakably says that John is the "Elijah" whom God foretold through Malachi the prophet.

So, was John Elijah? No. But had the priests and Levites asked him, "Are you the one the prophet Malachi speaks of as 'Elijah'?" John would have responded affirmatively.

Jesus in Matthew 17:11-13 says that the prophecy of Malachi is true, but Elijah had already come. He says that this "Elijah" suffered, like he, Jesus will suffer; "the disciples understood that he was talking to them about John the Baptist". Therefore, once we understand the context it is clear; John was not the literal Elijah, but he was the Elijah that the prophecy spoke of, the one who was to (and did) prepare the way for the Messiah, Jesus, "the Lamb of God who takes away the sins of the world", John 1:29.

Evidence: Mat 17:1

The new birth is a Mount of Transfiguration experience. It is divine revelation as to who Jesus is: He is the One to whom the Law (Moses) and the prophets (Elijah) testify. Those who hear the voice of the Father hear the voice of the Son. They fall on their faces before Jesus and see no one but Him.

Evidence: Mat 17:2

See note on Mat 17:1

Evidence: Mat 17:3

See note on Mat 17:1

Evidence: Mat 17:4

See note on Mat 17:1

Evidence: Mat 17:5

See note on Mat 17:1

Evidence: Mat 17:6

See note on Mat 17:1

Evidence: Mat 17:7

See note on Mat 17:1

Evidence: Mat 17:8

See note on Mat 17:1

Evidence: Mat 17:10

See Mat 11:13 footnote.

Evidence: Mat 17:15

"God loves with a great love the man whose heart is bursting with a passion for the impossible." William Booth

Introduction / Outline

Robertson: Matthew (Book Introduction)

THE GOSPEL ACCORDING TO MATTHEW

By Way of Introduction

The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the Logia of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic Logia along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic Logia and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark’s work on a par with his own. But Mark’s book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published An Old Hebrew Text of St. Matthew’s Gospel . We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

If the book is genuine, as I believe, the date becomes a matter of interest. Here again there is nothing absolutely decisive save that it is later than the Gospel according to Mark which it apparently uses. If Mark is given an early date, between a.d. 50 to 60, then Matthew’s book may be between 60 and 70, though many would place it between 70 and 80. It is not certain whether Luke wrote after Matthew or not, though that is quite possible. There is no definite use of Matthew by Luke that has been shown. One guess is as good as another and each decides by his own predilections. My own guess is that a.d. 60 is as good as any.

In the Gospel itself we find Matthew the publican (Mat_9:9; Mat_10:3) though Mark (Mar_2:14) and Luke (Luk_5:27) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

Matthew was in the habit of keeping accounts and it is quite possible that he took notes of the sayings of Jesus as he heard them. At any rate he gives much attention to the teachings of Jesus as, for instance, the Sermon on the Mount in chapters Matthew 5-7, the parables in Matthew 13, the denunciation of the Pharisees in Matthew 23, the great eschatological discourse in Matthew 24 and 25. As a publican in Galilee he was not a narrow Jew and so we do not expect a book prejudiced in favor of the Jews and against the Gentiles. He does seem to show that Jesus is the Messiah of Jewish expectation and hope and so makes frequent quotations from the Old Testament by way of confirmation and illustration. There is no narrow nationalism in Matthew. Jesus is both the Messiah of the Jews and the Saviour of the world.

There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King’s Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

The book follows the same general chronological plan as that in Mark, but with various groups like the miracles in Matthew 8 and 9, the parables in Matthew 13.

The style is free from Hebraisms and has few individual peculiarities. The author is fond of the phrase the kingdom of heaven and pictures Jesus as the Son of man, but also as the Son of God. He sometimes abbreviates Mark’s statements and sometimes expands them to be more precise.

Plummer shows the broad general plan of both Mark and Matthew to be the same as follows:

Introduction to the Gospel Mar_1:1-13 Matthew 3:1-4:11. Ministry in Galilee Mark 1:14-6:13 Matthew 4:12-13:58. Ministry in the Neighborhood Mark 6:14-9:50 Matthew 14:1-18:35. Journey through Perea to Jerusalem Mark 10:1-52 Matthew 19:1-20:34. Last week in Jerusalem Mark 11:1-16:8 Matthew 21:1-28:8. The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

The Title

The Textus Receptus has " The Holy Gospel according to Matthew" ( to kata Matthaion hagion Euaggelion ), though the Elzevirs omit " holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply " Gospel according to Matthew" ( Euaggelion kata Matthaion ). But Aleph and B the two oldest and best Greek uncials of the fourth century have only " According to Matthew" ( Kata Maththaion ) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply " According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of " according to" makes it plain that the meaning is not " the Gospel of Matthew," but the Gospel as given by Matthew, secundum Matthaeum , to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying " Saint Matthew," a Roman Catholic practice observed by some Protestants.

The word Gospel ( Euaggelion ) comes to mean good news in Greek, though originally a reward for good tidings as in Homer’s Odyssey XIV. 152 and in 2Ki_4:10. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek euaggelion . But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of " word" ( Logos ) in Joh_1:1, Joh_1:14. So then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God’s and it is as fresh to us today in Matthew’s record as when he first wrote it.

JFB: Matthew (Book Introduction)

THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mat 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of antiquity; but the precise scene or scenes of his ministry cannot be determined. That he died a natural death may be concluded from the belief of the best-informed of the Fathers--that of the apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by this apostle is the testimony of all antiquity.

For the date of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first in the oldest manuscripts of the Old Latin version, while in all the Greek manuscripts, with scarcely an exception, the order is the same as in our Bibles, the Gospel according to Matthew is "in every case" placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to the Jews--who certainly first required a written Gospel, and would be the first to make use of it--there can be no doubt that it was issued before any of the others. That it was written before the destruction of Jerusalem is equally certain; for as HUG observes [Introduction to the New Testament, p. 316, FOSDICK'S translation], when he reports our Lord's prophecy of that awful event, on coming to the warning about "the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate without remark) a call to his readers to read intelligently--"Whoso readeth, let him understand" (Mat 24:15) --a call to attend to the divine signal for flight which could be intended only for those who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecution from their own countrymen--until the Jews, being persecuted by the Romans, had to look to themselves--it is not likely (it is argued) that they should be left so long without some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Luk 1:1) would be sufficient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favor of a very early date--such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power--seem to have no foundation in fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we think, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favor of so early a date as A.D. 37 or 38--according to some of the Fathers, and, of the moderns, TILLEMONT, TOWNSON, OWEN, BIRKS, TREGELLES. On the other hand, the date suggested by the statement of IRENÆUS [Against Heresies, 3.1], that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church--or after A.D. 60--though probably the majority of critics are in favor of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as this one, before the destruction of Jerusalem, had still to be issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day" (Mat 27:8); "And this saying is commonly reported among the Jews until this day" (Mat 28:15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.

We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.

But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by GROTIUS, MICHAELIS (and his translator), MARSH, TOWNSON, CAMPBELL, OLSHAUSEN, CRESWELL, MEYER, EBRARD, LANGE, DAVIDSON, CURETON, TREGELLES, WEBSTER and WILKINSON, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.

But how stand the facts as to our Greek Gospel? We have not a title of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles--in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two--though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. MICHAELIS tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and DAVIDSON and CURETON among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels--in which case it can hardly be called Matthew's Gospel at all--or our Greek Matthew is itself the original.

Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by GUERICKS, OLSHAUSEN, THIERSCH, TOWNSON, TREGELLES, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.

It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of DEAN ALFORD, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."

One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently affirmed that the Greek language was not sufficiently understood by the Jews of Palestine when Matthew published his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favor of the sole originality of our Greek Matthew. It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, that our Lord hardly ever spoke anything but Syro-Chaldaic, is now pretty nearly exploded. Many, however, will not go the length, on the other side, of HUG (in his Introduction to the New Testament, pp. 326, &c.) and ROBERTS ("Discussions of the Gospels," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary here to say is that there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language--so improbable as to outweigh the evidence that he did so. And when we think of the number of digests or short narratives of the principal facts of our Lord's history which we know from Luke (Luk 1:1-4) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisurely draw up the first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enshrined. The following among others hold to this view of the sole originality of the Greek Matthew: ERASMUS, CALVIN, BEZA, LIGHTFOOT, WETSTEIN, LARDNER, HUG, FRITZSCHE, CREDNER, DE WETTE, STUART, DA COSTA, FAIRBAIRN, ROBERTS.

On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics--whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which--the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently--and perhaps the most popular still--is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by CREDNER [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in DAVIDSON'S Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by DA COSTA in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.

JFB: Matthew (Outline)

• GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)
• BIRTH OF CHRIST. (Mat 1:18-25)
• VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12)
• THE FLIGHT INTO EGYPT--THE MASSACRE AT BETHLEHEM--THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( = Luk 2:39). (Mat 2:13-23)
• PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12)
• BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mar 1:9-11; Luk 3:21-22; Joh 1:31-34). (Mat 3:13-17)
• TEMPTATION OF CHRIST. ( = Mar 1:12-13; Luk 4:1-13). (Mat 4:1-11)
• CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mar 1:14-20, Mar 1:35-39; Luk 4:14-15). (Mat 4:12-25)
• THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16)
• IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48)
• FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18)
• CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34)
• MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12)
• CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Mat. 7:13-29)
• HEALING OF A LEPER. ( = Mar 1:40-45; Luk 5:12-16). (Mat 8:1-4) When he was come down from the mountain, great multitudes followed him.
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
• MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13)
• TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (Mat 9:27-34)
• THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
• MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5)
• THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42)
• THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19)
• OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. (Mat 11:20-30) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
• PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8)
• THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21)
• A BLIND AND DUMB DEMONIAC HEALED AND REPLY TO THE MALIGNANT EXPLANATION PUT UPON IT. ( = Mar 3:20-30; Luk 11:14-23). (Mat. 12:22-37)
• A SIGN DEMANDED AND THE REPLY--HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM, AND THE ANSWER. ( = Luk 11:16, Luk 11:24-36; Mar 3:31-35; Luk 8:19-21). (Mat 12:38-50)
• JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.
• HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58) And it came to pass, that, when Jesus had finished these parables, he departed thence.
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12)
• JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mar 6:45; Joh 6:15-24). (Mat 14:22-26)
• DISCOURSE ON CEREMONIAL POLLUTION. ( = Mar 7:1, Mar 7:23). (Mat. 15:1-20)
• THE WOMAN OF CANAAN AND HER DAUGHTER. (Mat 15:21-28)
• PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28)
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23)
• THE TRIBUTE MONEY. (Mat 17:24-27)
• FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35)
• FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mar 10:1-12; Luk 9:51). (Mat 19:1-12)
• PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16)
• THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46)
• PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14)
• DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mar 12:38-40; Luk 20:45-47). (Mat. 23:1-39)
• PARABLE OF THE TEN VIRGINS. (Mat 25:1-13)
• PARABLE OF THE TALENTS. (Mat. 25:14-30)
• THE LAST JUDGMENT. (Mat. 25:31-46)
• JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mar 15:1; Luk 23:1; Joh 18:28). (Mat 27:1-10)
• GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15)
• JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20)
• SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( = Mar 15:38-47; Luk 23:47-56; Joh 19:31-42). (Mat. 27:51-66)

TSK: Matthew (Book Introduction)

Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was perfectly well qualified to write fully the history of his life. He relates what he saw and heard. " He is eminently distinguished for the distinctness and particularity with which he has related many of our Lord’s discourses and moral instructions. Of these his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries." " There is not," as Dr. A. Clarke justly remarks, " one truth or doctrine, in the whole oracles of God, which is not taught in this Evangelist. The outlines of the whole spiritual system are here correctly laid down. even Paul himself has added nothing. He has amplified and illustrated the truths contained in this Gospel - under the inspiration of the Holy Ghost, neither he, nor any of the other apostles, have brought to light one truth, the prototype of which has not been found in the words and acts of our blessed Lord as related by Matthew."

TSK: Matthew 17 (Chapter Introduction)

Overview

Mat 17:1, The transfiguration of Christ; Mat 17:14, He heals the lunatic, Mat 17:22. foretells his own passion, Mat 17:24. and pays tribute.

Poole: Matthew 17 (Chapter Introduction)

CHAPTER 18

MHCC: Matthew (Book Introduction)

Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written his Gospel before any other of the evangelists. The contents of this Gospel, and the evidence of ancient writers, show that it was written primarily for the use of the Jewish nation. The fulfilment of prophecy was regarded by the Jews as strong evidence, therefore this is especially dwelt upon by St. Matthew. Here are particularly selected such parts of our Saviour's history and discourses as were best suited to awaken the Jewish nation to a sense of their sins; to remove their erroneous expectations of an earthly kingdom; to abate their pride and self-conceit; to teach them the spiritual nature and extent of the gospel; and to prepare them for the admission of the Gentiles into the church.

MHCC: Matthew 17 (Chapter Introduction)

(Mat 17:1-13) The transfiguration of Christ.

(Mat 17:14-21) Jesus casts out a dumb and deaf spirit.

(Mat 17:22, Mat 17:23) He again foretells his sufferings.

(Mat 17:24-27) He works a miracle to pay the tribute money.

Matthew Henry: Matthew (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Matthew

We have now before us, I. The New Testament of our Lord and Savior Jesus Christ; so this second part of the holy Bible is entitled: The new covenant; so it might as well be rendered; the word signifies both. But, when it is (as here) spoken of as Christ's act and deed, it is most properly rendered a testament, for he is the testator, and it becomes of force by his death (Heb 9:16, Heb 9:17); nor is there, as in covenants, a previous treaty between the parties, but what is granted, though an estate upon condition, is owing to the will, the free-will, the good-will, of the Testator. All the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and, unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour. This is called a new testament, to distinguish it from that which was given by Moses, and was not antiquated; and to signify that it should be always new, and should never wax old, and grow out of date. These books contain, not only a full discovery of that grace which has appeared to all men, bringing salvation, but a legal instrument by which it is conveyed to, and settled upon, all believers. How carefully do we preserve, and with what attention and pleasure do we read, the last will and testament of a friend, who has therein left us a fair estate, and, with it, high expressions of his love to us! How precious then should this testament of our blessed Saviour be to us, which secures to us all his unsearchable riches! It is his testament; for though, as is usual, it was written by others (we have nothing upon record that was of Christ's own writing), yet he dictated it; and the night before he died, in the institution of his supper, he signed, sealed, and published it, in the presence of twelve witnesses. For, though these books were not written for some years after, for the benefit of posterity, in perpetuam rei memoriam - as a perpetual memorial, yet the New Testament of our Lord Jesus was settled, confirmed, and declared, from the time of his death, as a nuncupative will, with which these records exactly agree. The things which St. Luke wrote were things which were most surely believed, and therefore well known, before he wrote them; but, when they were written, the oral tradition was superseded and set aside, and these writings were the repository of that New Testament. This is intimated by the title which is prefixed to many Greek Copies, Tē kainēs Diathēkēs Hapanta - The whole of the New Testament, or all the things of it. In it is declared the whole counsel of God concerning our salvation, Act 20:27. As the law of the Lord is perfect, so is the gospel of Christ, and nothing is to be added to it. We have it all, and are to look for no more.

II. We have before us The Four Gospels. Gospel signifies good news, or glad tidings; and this history of Christ's coming into the world to save sinners is, without doubt, the best news that ever came from heaven to earth; the angel gave it this title (Luk 2:10), Euagnelizomai humin - I bring you good tidings; I bring the gospel to you. And the prophet foretold it, Isa 52:7; Isa 61:1. It is there foretold that in the days of the messiah good tidings should be preached. Gospel is an old Saxon word; it is God's spell or word; and God is so called because he is good, Deus optimus - God most excellent, and therefore it may be a good spell, or word. If we take spell in its more proper signification for a charm ( carmen ), and take that in a good sense, for what is moving and affecting, which is apt lenire dolorem - to calm the spirits, or to raise them in admiration or love, as that which is very amiable we call charming, it is applicable to the gospel; for in it the charmer charmeth wisely, though to deaf adders, Psa 58:4, Psa 58:5. Nor (one would think) can any charms be so powerful as those of the beauty and love of our Redeemer. The whole New Testament is the gospel. St. Paul calls it his gospel, because he was one of the preachers of it. Oh that we may each of us make it ours by our cordial acceptance of it and subjection to it! But the four books which contain the history of the Redeemer we commonly call the four gospels, and the inspired penmen of them evangelists, or gospel-writers; not, however, very properly, because that title belongs to a particular order of ministers, that were assistants to the apostles (Eph 4:11): He gave some apostles, and some evangelists. It was requisite that the doctrine of Christ should be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and resurrection; for then it appears in its clearest and strongest light. As in nature, so in grace, the most happy discoveries are those which take rise from the certain representations of matters of fact. Natural history is the best philosophy; and so is the sacred history, both of the Old and New Testament, the most proper and grateful vehicle of sacred truth. These four gospels were early and constantly received by the primitive church, and read in Christian assemblies, as appears by the writings of Justin Martyr and Irenaeus, who lived little more than a hundred years after the ascension of Christ; they declared that neither more nor fewer than four were received by the church. A Harmony of these four evangelists was compiled by Tatian about that time, which he called, To dia tessarōn - The Gospel out of the four. In the third and fourth centuries there were gospels forged by divers sects, and published, one under the name of St. Peter, another of St. Thomas, another of St. Philip, etc. But they were never owned by the church, nor was any credit given to them, as the learned Dr. Whitby shows. And he gives this good reason why we should adhere to these written records, because, whatever the pretences of tradition may be, it is not sufficient to preserve things with any certainty, as appears by experience. For, whereas Christ said and did many memorable things, which were not written (Joh 20:30; Joh 21:25), tradition has not preserved any one of them to us, but all is lost except what was written; that therefore is what we must abide by; and blessed by God that we have it to abide by; it is the sure word of history.

III. We have before us the Gospel according to St. Matthew. The penman was by birth a Jew, by calling a publican, till Christ commanded his attendance, and then he left the receipt of custom, to follow him, and was one of those that accompanied him all the time that the Lord Jesus went in and out, beginning from the baptism of John unto the day that he was taken up, Act 1:21, Act 1:22. He was therefore a competent witness of what he has here recorded. He is said to have written this history about eight years after Christ's ascension. Many of the ancients say that he wrote it in the Hebrew or Syriac language; but the tradition is sufficiently disproved by Dr. Whitby. Doubtless, it was written in Greek, as the other parts of the New Testament were; not in that language which was peculiar to the Jews, whose church and state were near a period, but in that which was common to the world, and in which the knowledge of Christ would be most effectually transmitted to the nations of the earth; yet it is probable that there might be an edition of it in Hebrew, published by St. Matthew himself, at the same time that he wrote it in Greek; the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let us bless God that we have it, and have it in a language we understand.

Matthew Henry: Matthew 17 (Chapter Introduction)

In this chapter we have, I. Christ in his pomp and glory transfigured (Mat 17:1-13). II. Christ in his power and grace, casting the devil out of a child (Mat 17:14-21). And, III. Christ in his poverty and great humiliation, 1. Foretelling his own sufferings (Mat 17:22, Mat 17:23). 2. Paying tribute (Mat 17:24-27). So that here is Christ, the Brightness of his Father's glory, by himself purging our sins, paying our debts, and destroying for us him that had the power of death, that is, the devil. Thus were the several indications of Christ's gracious intentions admirable interwoven.

Barclay: Matthew (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW

The Synoptic Gospels

Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synoptic comes from two Greek words which mean to see together and literally means able to be seen together. The reason for that name is this. These three gospels each give an account of the same events in Jesusife. There are in each of them additions and omissions; but broadly speaking their material is the same and their arrangement is the same. It is therefore possible to set them down in parallel columns, and so to compare the one with the other.

When that is done, it is quite clear that there is the closest possible relationship between them. If we, for instance, compare the story of the feeding of the five thousand (Mat_14:12-21; Mar_6:30-44; Luk_9:10-17) we find exactly the same story told in almost exactly the same words.

Another instance is the story of the healing of the man who was sick with the palsy (Mat_9:1-8; Mar_2:1-12; Luk_5:17-26). These three accounts are so similar that even a little parenthesis--"he then said to the paralytic"--occurs in all three as a parenthesis in exactly the same place. The correspondence between the three gospels is so close that we are bound to come to the conclusion either that all three are drawing their material from a common source, or that two of them must be based on the third.

The Earliest Gospel

When we examine the matter more closely we see that there is every reason for believing that Mark must have been the first of the gospels to be written, and that the other two, Matthew and Luke, are using Mark as a basis.

Mark can be divided into 105 sections. Of these sections 93 occur in Matthew and 81 in Luke. Of Mark105 sections there are only 4 which do not occur either in Matthew or in Luke.

Mark has 661 verses: Matthew has 1,068 verses: Luke has 1,149 verses. Matthew reproduces no fewer than 606 of Markverses; and Luke reproduces 320. Of the 55 verses of Mark which Matthew does not reproduce Luke reproduces 31; so there are only 24 verses in the whole of Mark which are not reproduced somewhere in Matthew or Luke.

It is not only the substance of the verses which is reproduced; the very words are reproduced. Matthew uses 51 per cent of Markwords; and Luke uses 53 per cent.

Both Matthew and Luke as a general rule follow Markorder of events. Occasionally either Matthew or Luke differs from Mark; but they never both differ against him; always at least one of them follows Markorder.

Improvements On Mark

Since Matthew and Luke are both much longer than Mark, it might just possibly be suggested that Mark is a summary of Matthew and Luke; but there is one other set of facts which show that Mark is earlier. It is the custom of Matthew and Luke to improve and to polish Mark, if we may put it so. Let us take some instances.

Sometimes Mark seems to limit the power of Jesus; at least an ill-disposed critic might try to prove that he was doing so. Here are three accounts of the same incident:

Mar_1:34: And he healed many who were sick with various

diseases, and cast out many demons;

Mat_8:16: And he cast out the spirits with a word, and

healed all who were sick;

Luk_4:40: And he laid his hands on every one of them, and

healed them.

Let us take other three similar examples:

Mar_3:10: For he had healed many;

Mat_12:15: And he healed them all;

Luk_6:19: and healed them all.

Matthew and Luke both change Markmany into all so that there may be no suggestion of any limitation of the power of Jesus Christ.

There is a very similar change in the account of the events of Jesusisit to Nazareth. Let us compare the account of Mark and of Matthew.

Mk 6:5-6: And he could do no mighty work there... and

he marvelled because of their unbelief;

Mat_13:58: And he did not do many mighty works there,

because of their unbelief.

Matthew shrinks from saying that Jesus could not do any mighty works; and changes the form of the expression accordingly.

Sometimes Matthew and Luke leave out little touches in Mark in case they could be taken to belittle Jesus. Matthew and Luke omit three statements in Mark.

Mar_3:5: "He looked around at them with anger, grieved

at their hardness of heart."

Mar_3:21: And when his friends heard it, they went out to

seize him: for they said, He is beside himself;

Mar_10:14: He was indignant.

Matthew and Luke hesitate to attribute human emotions of anger and grief to Jesus, and shudder to think that anyone should even have suggested that Jesus was mad.

Sometimes Matthew and Luke slightly alter things in Mark to get rid of statements which might seem to show the apostles in a bad light. We take but one instance, from the occasion on which James and John sought to ensure themselves of the highest places in the coming Kingdom. Let us compare the introduction to that story in Mark and in Matthew.

Mar_10:35: James and John, the sons of Zebedee, came

forward to him, and said to him...

Mat_20:20: Then the mother of the sons of Zebedee came

up to him, with her sons, and kneeling before him,

she asked him for something.

Matthew hesitates to ascribe motives of ambition directly to the two apostles, and so he ascribes them to their mother.

All this makes it clear that Mark is the earliest of the gospels. Mark gives a simple, vivid, direct narrative; but Matthew and Luke have already begun to be affected by doctrinal and theological considerations which make them much more careful of what they say.

The Teaching Of Jesus

We have seen that Matthew has 1,068 verses; and that Luke has 1,149 verses; and that between them they reproduce 582 of Markverses. That means that in Matthew and Luke there is much more material than Mark supplies. When we examine that material we find that more than 200 verses of it are almost identical. For instance such passages as Luk_6:41-42 and Mat_7:1, Mat_7:5; Luk_10:21-22 and Mat_11:25-27; Luk_3:7-9 and Mat_3:7-10 are almost exactly the same.

But here we notice a difference. The material which Matthew and Luke drew from Mark was almost entirely material dealing with the events of Jesusife; but these 200 additional verses common to Matthew and Luke tell us, not what Jesus did, but what Jesus said. Clearly in these verses Matthew and Luke are drawing from a common source-book of the sayings of Jesus.

That book does not now exist; but to it scholars have given the letter Q which stands for Quelle, which is the German word for "source." In its day it must have been an extraordinarily important book, for it was the first handbook of the teaching of Jesus.

MatthewPlace In The Gospel Tradition

It is here that we come to Matthew the apostle. Scholars are agreed that the first gospel as it stands does not come directly from the hand of Matthew. One who had himself been an eye-witness of the life of Christ would not have needed to use Mark as a source-book for the life of Jesus in the way Matthew does. But one of the earliest Church historians, a man called Papias, gives us this intensely important piece of information:

"Matthew collected the sayings of Jesus in the Hebrew tongue."

So, then, we can believe that it was none other than Matthew who wrote that book which was the source from which all men must draw, if they wished to know what Jesus taught. And it was because so much of that source-book is incorporated in the first gospel that Matthewname was attached to it. We must be for ever grateful to Matthew, when we remember that it is to him that we owe the Sermon on the Mount and nearly all we know about the teaching of Jesus. Broadly speaking, to Mark we owe our knowledge of the events of Jesusife; to Matthew we owe our knowledge of the substance of Jesuseaching.

Matthew The Taxgatherer

About Matthew himself we know very little. We read of his call in Mat_9:9. We know that he was a taxgatherer and that he must therefore have been a bitterly hated man, for the Jews hated the members of their own race who had entered the civil service of their conquerors. Matthew would be regarded as nothing better than a quisling.

But there was one gift which Matthew would possess. Most of the disciples were fishermen. They would have little skill and little practice in putting words together on paper; but Matthew would be an expert in that. When Jesus called Matthew, as he sat at the receipt of custom, Matthew rose up and followed him and left everything behind him except one thing--his pen. And Matthew nobly used his literary skill to become the first man ever to compile an account of the teaching of Jesus.

The Gospel Of The Jews

Let us now look at the chief characteristics of Matthewgospel so that we may watch for them as we read it.

First and foremost, Matthew is the gospel which was written for the Jews. It was written by a Jew in order to convince Jews.

One of the great objects of Matthew is to demonstrate that all the prophecies of the Old Testament are fulfilled in Jesus, and that, therefore, he must be the Messiah. It has one phrase which runs through it like an ever-recurring theme--"This was to fulfil what the Lord had spoken by the prophet." That phrase occurs in the gospel as often as 16 times. Jesusirth and Jesusame are the fulfillment of prophecy (Mat_1:21-23); so are the flight to Egypt (Mat_2:14-15); the slaughter of the children (Mat_2:16-18); Josephsettlement in Nazareth and Jesuspbringing there (Mat_2:23); Jesusse of parables (Mat_13:34-35); the triumphal entry (Mat_21:3-5); the betrayal for thirty pieces of silver (Mat_27:9); the casting of lots for Jesusarments as he hung on the Cross (Mat_27:35). It is Matthewprimary and deliberate purpose to show how the Old Testament prophecies received their fulfillment in Jesus; how every detail of Jesusife was foreshadowed in the prophets; and thus to compel the Jews to admit that Jesus was the Messiah.

The main interest of Matthew is in the Jews. Their conversion is especially near and dear to the heart of its writer. When the Syro-Phoenician woman seeks his help, Jesusirst answer is: "I was sent only to the lost sheep of the house of Israel" (Mat_15:24). When Jesus sends out the Twelve on the task of evangelization, his instruction is: "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel" (Mat_10:5-6). Yet it is not to be thought that this gospel by any means excludes the Gentiles. Many are to come from the east and the west to sit down in the kingdom of God (Mat_8:11). The gospel is to be preached to the whole world (Mat_24:14). And it is Matthew which gives us the marching orders of the Church: "Go therefore and make disciples of all nations" (Mat_28:19). It is clear that Matthewfirst interest is in the Jews, but that it foresees the day when an nations will be gathered in.

The Jewishness of Matthew is also seen in its attitude to the Law. Jesus did not come to destroy, but to fulfil the Law. The least part of the Law will not pass away. Men must not be taught to break the Law. The righteousness of the Christian must exceed the righteousness of the Scribes and Pharisees (Mat_5:17-20). Matthew was written by one who knew and loved the Law, and who saw that even the Law has its place in the Christian economy.

Once again there is an apparent paradox in the attitude of Matthew to the Scribes and Pharisees. They are given a very special authority: "The Scribes and the Pharisees sit on Moseseat; so practice and observe whatever they tell you" (Mat_23:2). But at the same time there is no gospel which so sternly and consistently condemns them.

Right at the beginning there is John the Baptistsavage denunciation of them as a brood of vipers (Mat_3:7-12). They complain that Jesus eats with tax collectors and sinners (Mat_9:11). They ascribe the power of Jesus, not to God, but to the prince of devils (Mat_12:24). They plot to destroy him (Mat_12:14). The disciples are warned against the leaven, the evil teaching, of the Scribes and Pharisees (Mat_16:12). They are like evil plants doomed to be rooted up (Mat_15:13). They are quite unable to read the signs of the times (Mat_16:3). They are the murderers of the prophets (Mat_21:41). There is no chapter of condemnation in the whole New Testament like Matt 23 , which is condemnation not of what the Scribes and the Pharisees teach, but of what they are. He condemns them for falling so far short of their own teaching, and far below the ideal of what they ought to be.

There are certain other special interests in Matthew. Matthew is especially interested in the Church. It is in fact the only one of the Synoptic Gospels which uses the word Church at all. Only Matthew introduces the passage about the Church after Peterconfession at Caesarea Philippi (Mat_16:13-23; compare Mar_8:27-33; Luk_9:18-22). Only Matthew says that disputes are to be settled by the Church (Mat_18:17). By the time Matthew came to be written the Church had become a great organization and institution; and indeed the dominant factor in the life of the Christian.

Matthew has a specially strong apocalyptic interest. That is to say, Matthew has a specially strong interest in all that Jesus said about his own Second Coming, about the end of the world, and about the judgment. Matt 24 gives us a fuller account of Jesus pocalyptic discourse than any of the other gospels. Matthew alone has the parables of the talents (Mat_25:14-30); the wise and the foolish virgins (Mat_25:1-13); and the sheep and the goats (Mat_25:31-46). Matthew has a special interest in the last things and in judgment.

But we have not yet come to the greatest of all the characteristics of Matthew. It is supremely the teaching gospel.

We have already seen that the apostle Matthew was responsible for the first collection and the first handbook of the teaching of Jesus. Matthew was the great systematizer. It was his habit to gather together in one place all that he knew about the teaching of Jesus on any given subject. The result is that in Matthew we find five great blocks in which the teaching of Jesus is collected and systematized. All these sections have to do with the Kingdom of God. They are as follows:

(a) The Sermon on the Mount, or The Law of the Kingdom (Matt 5-7).

(b) The Duties of the Leaders of the Kingdom (Matt 10 )

(c) The Parables of the Kingdom (Matt 13 ).

(d) Greatness and Forgiveness in the Kingdom (Matt 18 ).

(e) The Coming of the King (Matt 24-25).

Matthew does more than collect and systematize. It must be remembered that Matthew was writing in an age when printing had not been invented, when books were few and far between because they had to be hand-written. In an age like that, comparatively few people could possess a book; and, therefore, if they wished to know and to use the teaching and the story of Jesus, they had to carry them in their memories.

Matthew therefore always arranges things in a way that is easy for the reader to memorize. He arranges things in threes and sevens. There are three messages to Joseph; three denials of Peter; three questions of Pilate; seven parables of the Kingdom in Matt 13; seven woes to the Scribes and Pharisees in Matt 23.

The genealogy of Jesus with which the gospel begins is a good example of this. The genealogy is to prove that Jesus is the Son of David. In Hebrew there are no figures; when figures are necessary the letters of the alphabet stand for the figures. In Hebrew there are no written vowels. The Hebrew letters for David are D-W-D; if these letters be taken as figures and not as letters, they add up to 14; and the genealogy consists of three groups of names, and in each group there are 14 names. Matthew does everything possible to arrange the teaching of Jesus in such a way that people will be able to assimilate and to remember it.

Every teacher owes a debt of gratitude to Matthew, for Matthew wrote what is above all the teachergospel.

Matthew has one final characteristic. Matthewdominating idea is that of Jesus as King. He writes to demonstrate the royalty of Jesus.

Right at the beginning the genealogy is to prove that Jesus is the Son of David (Mat_1:1-17). The title, Son of David, is used oftener in Matthew than in any other gospel (Mat_15:22; Mat_21:9; Mat_21:15). The wise men come looking for him who is King of the Jews (Mat_2:2). The triumphal entry is a deliberately dramatized claim to be King (Mat_21:1-11). Before Pilate, Jesus deliberately accepts the name of King (Mat_27:11). Even on the Cross the title of King is affixed, even if it be in mockery, over his head (Mat_27:37). In the Sermon on the Mount, Matthew shows us Jesus quoting the Law and five times abrogating it with a regal: "But I say to you..." (Mat_5:21, Mat_5:27, Mat_5:34, Mat_5:38, Mat_5:43). The final claim of Jesus is: "All authority has been given to me" (Mat_28:18).

Matthewpicture of Jesus is of the man born to be King. Jesus walks through his pages as if in the purple and gold of royalty.

FURTHER READING

W. C. Allen, St. Matthew (ICC; G)

J. C. Fenton, The Gospel of St. Matthew (PC; E)

F. V. Filson, The Gospel According to St. Matthew (ACB; E)

A. H. McNeile, St Matthew (MmC; G)

A. Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (E)

T. H. Robinson, The Gospel of Matthew (MC; E)

R. V. G. Tasker, The Gospel According to St. Matthew (TC; E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Matthew 17 (Chapter Introduction)

The Mount Of Transfiguration (Mat_17:1-8)

The Benediction Of The Past (Mat_17:1-8 Continued)

The Instruction Of Peter (Mat_17:1-8 Continued)

Teaching The Way Of The Cross (Mat_17:9-13; Mat_17:22; Mat_17:23)

The Essential Faith (Mat_17:14-20)

The Temple Tax (Mat_17:24-27)

How To Pay Our Debts (Mat_17:24-27 Continued)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word "synoptic" comes from two Greek words, syn and opsesthai, meaning "to see together." Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title "Synoptic Gospels" because they present the life and ministry of Jesus Christ similarly. The content and purpose of John's Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels.

Part of the synoptic problem is the sources the Holy Spirit led the evangelists to use in producing their Gospels. There is internal evidence (within the individual Gospels themselves) that the writers used source materials as they wrote. The most obvious example of this is the Old Testament passages to which each one referred directly or indirectly. Since Matthew and John were disciples of Jesus Christ many of their statements represent eyewitness accounts of what happened. Likewise Mark had close connections with Peter, and Luke was an intimate associate of Paul as well as a careful historian (Luke 1:1-4). Information that the writers obtained verbally (oral tradition) and in writing (documents) undoubtedly played a part in what they wrote. Perhaps the evangelists also received special revelations from the Lord before and or when they wrote their Gospels.

Some scholars have devoted much time and attention to the study of the other sources the evangelists may have used. They are the "source critics" and their work constitutes "source criticism." Because source criticism and its development are so crucial to Gospel studies, a brief introduction to this subject follows.

In 1776 and 1779 two posthumously published essays by A. E. Lessing became known in which he argued for a single written source for the Synoptic Gospels. He called this source the Gospel of the Nazarenes, and he believed its writer had composed it in the Aramaic language. To him one original source best explained the parallels and differences between the Synoptics. This idea of an original source or primal Gospel caught the interest of many other scholars. Some of them believed there was a written source, but others held it was an oral source.

As one might expect, the idea of two or more sources occurred to some scholars as the best solution to the synoptic problem.¹ Some favored the view that Mark was one of the primal sources because over 90% of the material in Mark also appears in Matthew and or Luke. Some posited another primary source "Q," an abbreviation of the German word for source, quelle. It supposedly contained the material in Matthew and Luke that does not appear in Mark.

Gradually source criticism gave way to form criticism. The form critics concentrated on the process involved in transmitting what Jesus said and did to the primary sources. They assumed that the process of transmitting this information followed patterns of oral communication that are typical in primitive societies.² Typically oral communication has certain characteristic effects on stories. It tends to shorten narratives, to retain names, to balance teaching, and to elaborate on stories about miracles, to name a few results. The critics also adopted other criteria from secular philology to assess the accuracy of statements in the Gospels. For example, they viewed as distinctive to Jesus only what was dissimilar to what Palestinian Jews or early Christians might have said. Given the critics' view of inspiration it is easy to see how most of them concluded that the Gospels in their present form do not accurately represent what Jesus said and did. However some conservative scholars used the same literary method but held a much higher view of the Gospels.³

The next wave of critical opinion, redaction criticism, hit the Christian world shortly after World War II.⁴ Redaction critics generally accept the tenets of source and form criticism. However they also believe that the Gospel evangelists altered the traditions they received to make their own theological emphases. They viewed the writers not simply as compilers of the church's oral traditions but as theologians who adapted the material for their own purposes. They viewed the present Gospels as containing both traditional material and edited material. Obviously there is a good aspect and a bad aspect to this view. Positively it recognizes the individual evangelist's distinctive purpose for writing. Negatively it permits an interpretation of the Gospel that allows for historical error and even deliberate distortion. Redaction scholars have been more or less liberal depending on their view of Scripture generally. Redaction critics also characteristically show more interest in the early Christian community out of which the Gospels came and the beliefs of that community than they do in Jesus' historical context. Their interpretations of the early Christian community vary greatly as one would expect. In recent years the trend in critical scholarship has been conservative, to recognize more rather than less Gospel material as having a historical basis.

Some knowledge of the history of Gospel criticism is helpful to the serious student who wants to understand the text. Questions of the historical background out of which the evangelists wrote, their individual purposes, and what they simply recorded and what they commented on all affect interpretation. Consequently the conservative expositor can profit somewhat from the studies of scholars who concern themselves with these questions primarily.⁵

Most critics have concluded that one source the writers used was one or more of the other Gospels. Currently most source critics believe that Matthew and Luke drew information from Mark's Gospel. Mark's accounts are generally longer than those of Matthew and Luke suggesting that Matthew and Luke condensed Mark. To them it seems more probable that they condensed him than that he elaborated on them. There is no direct evidence, however, that one evangelist used another as a source. Since they were either personally disciples of Christ or very close to eyewitnesses of His activities, they may not have needed to consult an earlier Gospel.

Most source critics also believe that the unique material in each Gospel goes back to Q. This may initially appear to be a document constructed out of thin air. However the early church father Papias (80-155 A.D.) may have referred to the existence of such a source. Eusebius, the fourth century church historian, wrote that Papias had written, "Matthew composed the logia [sayings? Gospel?] in the hebraidi [Hebrew? Aramaic?] dialekto [dialect? language? style?]."⁶ This is an important statement for several reasons, but here note that Papias referred to Matthew's logia. This may be a reference to Matthew's Gospel, but many source critics believe it refers to a primal document that became a source for one or more of our Gospels. Most of them do not believe Matthew wrote Q. They see in Papias' statement support for the idea that primal documents such as Matthew's logia were available as sources, and they conclude that Q was the most important one.

Another major aspect of the synoptic problem is the order in which the Gospels appeared as finished products. This issue has obvious connections with the question of the sources the Gospel writers may have used.

Until after the Reformation, almost all Christians believed that Matthew wrote his Gospel before Mark and Luke wrote theirs; they held Matthean priority. From studying the similarities and differences between the Synoptics, some source critics concluded that Matthew and Luke came into existence before Mark. They viewed Mark as a condensation of the other two.⁷ However the majority of source critics today believe that Mark was the first Gospel and that Matthew and Luke wrote later. As explained above, they hold this view because they believe it is more probable that Matthew and Luke drew from and condensed Mark than that Mark expanded on Matthew and Luke.

Since source criticism is highly speculative many conservative expositors today continue to lean toward Matthean priority. We do so because there is no solid evidence to contradict this traditional view that Christians held almost consistently for the church's first 17 centuries.

While the game of deducing which Gospel came first and who drew from whom appeals to many students, these issues are essentially academic ones. They have little to do with the meaning of the text. Consequently I do not plan to discuss them further but will refer interested student to the vast body of literature that is available. I will, however, deal with problems involving the harmonization of the Gospel accounts at the appropriate places in the exposition that follows. The Bible expositor's basic concern is not the nature and history of the stories in the text but their primary significance in their contexts.

". . . it is this writer's opinion that there is no evidence to postulate a tradition of literary dependence among the Gospels. The dependence is rather a parallel dependence on the actual events which occurred."⁸

A much more helpful critical approach to the study of the Bible is literary criticism, the current wave of interest. This approach analyses the text in terms of its literary structure, emphases, and unique features. It seeks to understand the text as a piece of literature by examining how the writer wrote it.

Writer

External evidence strongly supports the Matthean authorship of the first Gospel. The earliest copies of the Gospel we have begin "KATA MATTHAION" ("according to Matthew"). Several early church fathers referred to Matthew as the writer including Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen.⁹ Papias' use of the term logia to describe Matthew's work, cited above, is not a clear attestation to Matthean authorship of the first Gospel. Since Matthew was a disciple of Jesus and one of the 12 Apostles, his work carried great influence and enjoyed much prestige from its first appearance. We might expect a more prominent disciple such as Peter or James to have written it. The fact that the early church accepted it as from Matthew further strengthens the likelihood that he indeed wrote it.

Internal evidence of Matthean authorship is also strong. As a tax collector for Rome, Matthew would have had to be able to write capably. His profession forced him to keep accurate and detailed records which skill he put to good use in composing his Gospel. There are more references to money and to more different kinds of money in this Gospel than in any of the others.¹⁰ Matthew humbly referred to himself as a tax collector, a profession with objectionable connotations in his culture, whereas the other Gospel writers simply called him Matthew. Matthew called his feast for Jesus a dinner (Matt. 9:9-10), but Luke referred to it as a great banquet (Luke 5:29). All these details confirm the testimony of the early church fathers.

Language

Papias' statement, cited above, refers to a writing by Matthew in the hebraidi dialekto (the Hebrew or possibly Aramaic language or dialect). This may not be a reference to Matthew's Gospel. Four other church fathers mentioned that Matthew wrote in Aramaic and that translations followed in Greek: Irenaeus (130-202 A.D.), Origen (185-254 A.D.), Eusebius (4th century), and Jerome (6th century).¹¹ However they may have been referring to something other than our first Gospel. These references have led many scholars to conclude that Matthew composed his Gospel in Aramaic and that someone else, or he himself, later translated it into Greek. This is the normal meaning of the fathers' statements. If Matthew originally wrote his Gospel in Aramaic, it is difficult to explain why he sometimes, but not always, quoted from a Greek translation of the Old Testament, the Septuagint. The Hebrew Old Testament would have been the normal text for a Hebrew or Aramaic author to use. A Greek translator might have used the LXX (Septuagint) to save himself some work, but if he did so why did he not use it consistently? Matthew's Greek Gospel contains many Aramaic words. This solution also raises some questions concerning the reliability and inerrancy of the Greek Gospel that has come down to us.

There are several possible solutions to the problem of the language of Matthew's Gospel.¹² The best seems to be that Matthew wrote a Hebrew document that God did not inspire that is no longer extant. He also composed an inspired Greek Gospel that has come down to us in the New Testament. Many competent scholars believe that Matthew originally wrote his Gospel in Greek. They do so mainly because of his Greek.¹³

Date and Place of Composition

Dating Matthew's Gospel is difficult for many reasons even if one believes in Matthean priority. The first extra-biblical reference to it occurs in the writings of Ignatius (c. 110-115 A.D.).¹⁴ However Matthew's references to Jerusalem and the Sadducees point to a date of compositions before 70 A.D. when the Romans destroyed Jerusalem. His references to Jerusalem assume its existence (e.g., 4:5; 27:53). Matthew recorded more warnings about the Sadducees than all the other New Testament writers combined, but after 70 A.D. they no longer existed as a significant authority in Israel.¹⁵ Consequently Matthew probably wrote before 70 A.D.

References in the text to the customs of the Jews continuing "to this day" (27:8; 28:15) imply that some time had elapsed between the crucifixion of Jesus Christ and the composition of the Gospel. Since Jesus died in 33 A.D. Matthew may have composed his Gospel perhaps a decade or more later. A date between 40 and 70 A.D. is very probable.¹⁶

Since Matthew lived and worked in Palestine we would assume that he wrote while living there. There is no evidence that excludes this possibility. Nevertheless scholars love to speculate. Other sites they have suggested include Antioch of Syria (because Ignatius was bishop of Antioch), Alexandria, Edessa, Syria, Tyre, and Caesarea Maratima. These are all guesses.

Distinctive Features

Compared with the other Gospels Matthew's is distinctively Jewish. He used parallelism as did many to the Old Testament writers, and his thought patterns and general style are typically Hebrew.¹⁷ Matthew's vocabulary (e.g., kingdom of heaven, holy city, righteousness, etc.) and subject matter (the Law, defilement, the sabbath, Messiah, etc.) are also distinctively Jewish. Matthew referred to the Old Testament 129 times, more than any other evangelist.¹⁸ Usually he did so to prove a point to his readers. The genealogy in chapter 1 traces Jesus' ancestry back to Abraham, the father of the Jewish race. Matthew gave prominent attention to Peter, the apostle to the Jews.¹⁹ The writer also referred to many Jewish customs without explaining them evidently because he believed most of his original readers would not need an explanation.

Another distinctive emphasis in Matthew is Jesus' teaching ministry. No other Gospel contains as many of Jesus' discourses and instructions. These include the Sermon on the Mount, the instruction of the disciples, the parables of the kingdom, the denunciation of Israel's leaders, and the Olivet Discourse.²⁰

Audience and Purposes

Several church fathers (i.e., Irenaeus, Origen, and Eusebius) stated what we might suppose from the distinctively Jewish emphases of this book, namely that Matthew wrote his Gospel primarily for his fellow Jews.²¹

He wrote, under the inspiration of the Holy Spirit, for a specific purpose or, more accurately, specific purposes. He did not state these purposes concisely as John did in his Gospel (John 20:30-31). Nevertheless they are clear from his content and his emphases.

"Matthew has a twofold purpose in writing his Gospel. Primarily he penned this Gospel to prove Jesus is the Messiah, but he also wrote it to explain God's kingdom program to his readers. One goal directly involves the other. Nevertheless, they are distinct."²²

"Matthew's purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel. . . .

"As a whole, the gospel is not properly designated as only an apologetic for the Christian faith. Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming."²³

Matthew presented three aspects to God's kingdom program. First, Jesus presented Himself to the Jews as the king that God had promised in the Old Testament. Second, Israel's leaders rejected Jesus as their king. This resulted in the postponement, not the cancellation, of the messianic kingdom that God had promised Israel. Third, because of Israel's rejection Jesus is now building His church in anticipation of His return to establish the promised messianic kingdom on the earth.

There are at least three wider purposes that Matthew undoubtedly hoped to fulfill with his Gospel. First, he wanted to instruct Christians and non-Christians concerning the person and work of Jesus.²⁴ Second, he wanted to provide an apologetic to aid his Jewish brethren in witnessing to other Jews about Christ. Third, he wanted to encourage all Christians to witness for Christ boldly and faithfully. It is interesting that Matthew is the only Gospel writer to use the Greek verb matheteuo, "to disciple" (13:52; 27:57; 28:19; cf. Acts 14:21 for its only other occurrence in the New Testament). This fact shows his concern for making disciples of Christ.²⁵

Carson identified nine major themes in Matthew. They are Christology, prophecy and fulfillment, law, church, eschatology, Jewish leaders, mission, miracles, and the disciples' understanding and faith.²⁶

Plan and Structure

Matthew often grouped his material into sections so that three, five, six, or seven events, miracles, sayings, or parables appear together.²⁷ Jewish writers typically did this to help their readers remember what they had written. The presence of this technique reveals Matthew's didactic (instructional) intent. Furthermore it indicates that his arrangement of material was somewhat topical rather than strictly chronological. Generally chapters 1-4 are in chronological order, chapters 5-13 are topical, and chapters 14-28 are again chronological.²⁸

Not only Matthew but the other Gospel writers as well present the life of Jesus Christ in three major stages. These stages are His presentation to the people, their consideration of His claims, and their rejection and its consequences.

A key phrase in Matthew's Gospel enables us to note the major movements in the writer's thought. It is the phrase "and it came about that when Jesus had finished" (7:28; 11:1; 13:53; 19:1; 26:1). This phrase always occurs at the end of one of Jesus' addresses. An address therefore concludes each major section of the Gospel, and it is climactic. Matthew evidently used the narrative sections to introduce Jesus' discourses, which he regarded as specially important in his book. Mark, on the other hand, gave more detailed information concerning the narrative material in his Gospel. In addition to each major section, there is a prologue and an epilogue to the Gospel according to Matthew.

Message²⁹

The four Gospels are foundational to Christianity because they record the life of Jesus Christ and His teachings. Each of the four Gospels fulfills a unique purpose. They are not simply four versions of the life of Jesus. If one wants to study the life of Jesus Christ, the best way to do that is with a harmony of the Gospels that correlates all the data chronologically. However if one wants to study only one of the Gospel accounts, then one needs to pay attention to the uniqueness of that Gospel. The unique material, what the writer included and excluded, reveals the purpose for which he wrote and the points he wanted to stress.

What is the unique message of Matthew's Gospel? How does it differ from the other three Gospels? What specific emphasis was Matthew wanting his readers to gain as they read his record of Jesus' life and ministry? I would put it this way.

Matthew wanted his readers to do what John the Baptist and Jesus called the people of their day to do, namely "Repent, for the kingdom of heaven is at hand." This was the message of the King to His people and the message of the King's herald as he called the King's people to prepare for the King's coming.

This is not the final message of Christianity, but it is the message that Matthew wanted us to understand. When John the Baptist and Jesus originally issued this call, they faced a situation that is different from the situation we face today. They called the people of their day to trust in and follow Jesus because the messianic kingdom was immediately at hand. If the Jews had responded, Jesus would have established His kingdom immediately. He would have died on the cross, risen from the dead, ascended into heaven, ushered in the Tribulation, returned, and established His kingdom.

The messianic kingdom is at hand for you and me in a different sense. Jesus Christ has died and risen from the dead. The Tribulation is still future, but following those seven years Jesus will return and establish His messianic kingdom on earth. The commission that Jesus has given us as His disciples is essentially to prepare people for the King's return. To do this we must go into all the world and herald the gospel to everyone. We must call them to trust in and follow the King as His disciples.

Essentially the message of Matthew is "the kingdom of heaven is at hand." The proper response to this message is, "Repent." Let us look first at the message and then at the proper response. Note three things about the message.

First, "the kingdom of heaven is at hand" is the statement of a fact. The subject of this statement is the kingdom. The kingdom is the theme of Matthew's Gospel. The word "kingdom" occurs about 50 times in Matthew. Since "kingdom" is such a prominent theme it is not surprising to discover that this Gospel presents Jesus as the great King.

Matthew presents the kingship of Jesus. Kingship involves the fact that Jesus is the great King that the Old Testament prophets predicted would come and rule over all the earth in Israel's golden age. It points to the universal sovereignty of God's Son who would rule over all mankind. He was to be a Son of David who would also rule over Israel. The second smaller sphere of sovereignty lies within the first larger sphere.

The word "kingdom" refers to the realm over which the King reigns. This is usually what we think of when we think of Jesus' messianic kingdom, the sphere over which He will rule. However, it is important that we not stress the sphere to the detriment of the sovereignty with which He will rule. Both ideas are essential to the concept of the kingdom that Matthew presents, sphere and sovereignty.

The little used phrase in Matthew's Gospel "kingdom of God" stresses the fact that it is God who rules. The King is God, and He will reign over all of His creation eventually. The kingdom belongs to God and it will extend over all that God sovereignly controls.

Matthew of all the Gospel evangelists was the only one to use the phrase "kingdom of heaven." John the Baptist nor Jesus ever explained this phrase. Their audiences knew what they meant by it. Ever since God gave His great promises to Abraham the Jews knew what the kingdom of heaven meant. It meant God's rule over His people who lived on the earth. As time passed, God gave the Israelites more information about His rule over them. He told them that He would provide a descendant of David who would be their King. This king would rule over the Israelites who would live in the Promised Land. His rule would include the whole earth, however, and the Gentiles too would live under His authority. The kingdom of heaven that the Old Testament predicted was an earthly kingdom over which God would rule through His Son. It would not just be God's rule over His people from heaven. When the Jews in Jesus' day heard John the Baptist and Jesus calling them to repent for the kingdom of heaven was at hand, what did they think? They understood that the earthly messianic kingdom predicted in the Old Testament was very near. They needed to get ready for it by making some changes.

The simple meaning of "kingdom of heaven" then is God's establishment of heaven's order on earth. Every created being and every human authority would be in subjection to God. God would overturn everyone and everything that did not recognize His authority. It is the establishment of divine order on earth. It is the supremacy of God's will over human affairs. The establishment of the kingdom of heaven on earth then is the hope of humanity, and it will only transpire as people submit to God's King. It is impossible for people to bring in this kingdom. Only God can bring it in. People just need to get ready because it is coming.

Second, Matthew's Gospel interprets the kingdom. It does not just affirm the coming of the kingdom, but it also explains the order of the kingdom. Specifically it reveals the principle of the kingdom, the practice of the kingdom, and the purpose of the kingdom.

The principle of the kingdom is righteousness. This is one of the major themes in Matthew. Righteousness in Matthew refers to righteous conduct, righteousness in practice rather than positional righteousness. Righteousness is necessary to enter the kingdom and to serve in the kingdom under the King. The words of the King in Matthew constitute the law of the kingdom. They proclaim the principle of righteousness.

The practice of the kingdom is peace. Peace is another major theme in Matthew. When you think of the Sermon on the Mount you may think of these two major themes: righteousness and peace. The kingdom would come not by going to war with Rome and defeating it. It would come by peaceful submission to the King, Jesus. These two approaches to inaugurating the kingdom contrast starkly as we think of Jesus hanging on the cross between two insurrectionists. They tried to establish the kingdom the way most people in Israel thought it would come, by violence. Jesus, on the other hand, submitted to His Father's will, and even though He died He ratified the covenant by which the kingdom will come by dying. He secured the kingdom. Jesus' example of peaceful submission to God's will is to be the model for His disciples. Greatness in the kingdom does not come by self-assertion but by self-sacrifice. The greatest in the kingdom will be the servant of all. The works of the King in Matthew demonstrate the powers of the kingdom moving toward peace.

The purpose of the kingdom is joy. God will establish His kingdom on earth to bring great joy to mankind. This will be the time of greatest fruitfulness and abundance in earth's history. God's will has always been to bless mankind. It is by rebelling against God that man loses his joy. The essence of joy is intimate fellowship with God. This intimate fellowship will be a reality during the kingdom to a greater extent than ever before in history. The will of the King in Matthew is to bless mankind. The Beatitudes express this purpose very clearly (cf. 5:3-12).

Third, Matthew's Gospel stresses the method by which the King will administer the kingdom. It is a three-fold method.

In the first five books of the Old Testament, the Law or Torah, God revealed the need for a high priest to offer a final sacrifice for mankind to God. The last part of Matthew's Gospel, the passion narrative, presents Jesus as the Great High Priest who offered that perfect sacrifice.

In the second part of the Old Testament, the historical books, the great need and expectation is a king who will rule over Israel and the nations in righteousness. The first part of Matthew's Gospel presents Jesus as that long expected King, Messiah.

In the last part of the Old Testament, the prophets, we see the great need for a prophet who could bring God's complete revelation to mankind. The middle part of Matthew's Gospel presents Jesus as the prophet who would surpass Moses and bring God's final revelation to mankind.

God will administer His kingdom on earth through this Person who as King has all authority, as Prophet reveals God's final word of truth, and as Priest has dealt with sin finally. God's administration of His kingdom is in the hands of a King who is the great High Priest and the completely faithful Prophet.

The central teaching of Matthew's Gospel then concerns the kingdom of heaven. The needed response to this Gospel is, "Repent."

In our day Christians differ in their understanding of the meaning of repentance. This difference arises because there are two Greek verbs each of which means, "to repent." One of these is metamelomai. When it occurs, it usually describes an active change. The other word is metanoeo. When it occurs, it usually describes a contemplative change. Consequently when we read "repent" or "repentance" in our English Bibles, we have to ask ourselves whether a change of behavior is in view primarily or a change of mind. Historically the Roman Catholic Church has favored an active interpretation of the nature of repentance whereas Protestants have favored a contemplative interpretation. Catholics say repentance involves a change of behavior while Protestants say it involves a change of thinking essentially. One interpretation stresses the need for a sense of sorrow, and the other stresses the need for a sense of awareness.

The word John the Baptist and Jesus used when they called their hearers to repentance was metanoeo. We could translate it, "Think again." They were calling their hearers to consider the implications of the imminency of the messianic kingdom.

Consideration that the kingdom of heaven was at hand would result in a conviction of sin and a sense of sorrow. These are the inevitable consequences of considering these things. Conviction of a need to change is the consequence of genuine repentance.

Consideration leads to conviction, and conviction leads to conversion. Conversion describes turning from rebellion to submission, from self to the Savior. In relation to the coming kingdom it involves becoming humble and childlike rather than proud and independent. It involves placing confidence in Jesus rather than in self for salvation.

To summarize, we can think of the kind of repenting that John the Baptist, Jesus, and later Jesus' disciples were calling on their hearers to demonstrate as involving consideration, conviction, and conversion. Repentance begins with consideration of the facts. Awareness of these facts brings conviction of personal need. Feeling these personal needs leads to conversion or a turning from what is bad to what is good.

Now let us combine "repent" with "the kingdom of heaven is at hand." Matthew's Gospel calls the reader to consider the kingdom and the King. This should produce the conviction that one is not ready for such a kingdom nor is one ready to face such a King. Then we should submit our lives to the rule of the King and the standards of the kingdom.

Matthew's Gospel proclaims the kingdom. It interprets the kingdom as righteousness, peace, and joy. It reveals that a perfect King who is a perfect prophet and a perfect priest will administer the kingdom. It finally appeals to mankind to repent in view of these realities: to consider, to feel conviction, and to turn in conversion. As readers of this Gospel, we need to get ready, to think again, because the kingdom of heaven is coming.

The church now has the task of calling the world to repent for the kingdom of heaven is at hand. The church is Jesus' disciples collectively. The King is coming back to rule and to reign. People need to prepare for that reality. The church's job is to spread the good news of the King and the kingdom to those who have very different ideas about the ultimate ruler and the real utopia. We face the same problem that Jesus did in His day. Therefore Matthew's Gospel is a great resource for us as we seek to carry out the commission that the King has given us.

Individually we have a responsibility to consider the King and the kingdom, to gain conviction by what we consider, and to change our behavior. Our repentance should involve submission to the King's authority and preparation for kingdom service. We submit to the King's authority as we observe all that He has commanded us. We prepare for kingdom service as we faithfully persevere in the work He has given us to do rather than pursuing our own personal agendas. We can do this joyfully because we have the promise of the King's presence with us and the enablement of His authority behind us (28:18, 20).

Constable: Matthew (Outline)

Outline

I. The introduction of the King 1:1-4:11

A. The King's genealogy 1:1-17

B. The King's birth 1:18-25

C. The King's childhood 2:1-23

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

D. The King's preparation 3:1-4:11

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

II. The authority of the King 4:12-7:29

A. The beginning of Jesus' ministry 4:12-25

1. The setting of Jesus' ministry 4:12-16

2. Jesus' essential message 4:17

3. The call of four disciples 4:18-22

4. A summary of Jesus' ministry 4:23-25

B. Jesus' revelations concerning participation in His kingdom 5:1-7:29

1. The setting of the Sermon on the Mount 5:1-2

2. The subjects of Jesus' kingdom 5:3-16

3. The importance of true righteousness 5:17-7:12

4. The false alternatives 7:13-27

5. The response of the audience 7:28-29

III. The manifestation of the King 8:1-11:1

A. Demonstrations of the King's power 8:1-9:34

1. Jesus' ability to heal 8:1-17

2. Jesus' authority over His disciples 8:18-22

3. Jesus' supernatural power 8:23-9:8

4. Jesus' authority over His critics 9:9-17

5. Jesus' ability to restore 9:18-34

B. Declarations of the King's presence 9:35-11:1

1. Jesus' compassion 9:35-38

2. Jesus' commissioning of 12 disciples 10:1-4

3. Jesus' charge concerning His apostles' mission 10:5-42

4. Jesus' continuation of His work 11:1

IV. The opposition to the King 11:2-13:53

A. Evidences of Israel's opposition to Jesus 11:2-30

1. Questions from the King's forerunner 11:2-19

2. Indifference to the King's message 11:20-24

3. The King's invitation to the repentant 11:25-30

B. Specific instances of Israel's rejection of Jesus ch. 12

1. Conflict over Sabbath observance 12:1-21

2. Conflict over Jesus' power 12:22-37

3. Conflict over Jesus' sign 12:38-45

4. Conflict over Jesus' kin 12:46-50

C. Adaptations because of Israel's rejection of Jesus 13:1-53

1. The setting 13:1-3a

2. Parables addressed to the multitudes 13:3b-33

3. The function of these parables 13:34-43

4. Parables addressed to the disciples 13:44-52

5. The departure 13:53

V. The reactions of the King 13:54-19:2

A. Opposition, instruction, and healing 13:54-16:12

1. The opposition of the Nazarenes and Romans 13:54-14:12

2. The withdrawal to Bethsaida 14:13-33

3. The public ministry at Gennesaret 14:34-36

4. The opposition of the Pharisees and scribes 15:1-20

5. The withdrawal to Tyre and Sidon 15:21-28

6. The public ministry to Gentiles 15:29-39

7. The opposition of the Pharisees and Sadducees 16:1-12

B. Jesus' instruction of His disciples around Galilee 16:13-19:2

1. Instruction about the King's person 16:13-17

2. Instruction about the King's program 16:18-17:13

3. Instruction about the King's principles 17:14-27

4. Instruction about the King's personal representatives ch. 18

5. The transition from Galilee to Judea 19:1-2

VI. The official presentation and rejection of the King 19:3-25:46

A. Jesus' instruction of His disciples around Judea 19:3-20:34

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

3. Instruction about wealth 19:16-20:16

4. Instruction about Jesus' passion 20:17-19

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

B. Jesus' presentation of Himself to Israel as her King 21:1-17

1. Jesus' preparation for the presentation 21:1-7

2. Jesus' entrance into Jerusalem 21:8-11

3. Jesus' entrance into the temple 21:12-17

C. Israel's rejection of her King 21:18-22:46

1. The sign of Jesus' rejection of Israel 21:18-22

2. Rejection by the chief priests and the elders 21:23-22:14

3. Rejection by the Pharisees and the Herodians 22:15-22

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

D. The King's rejection of Israel ch. 23

1. Jesus' admonition of the multitudes and His disciples 23:1-12

2. Jesus' indictment of the scribes and the Pharisees 23:13-36

3. Jesus' lamentation over Jerusalem 23:37-39

E. The King's revelations concerning the future chs. 24-25

1. The setting of the Olivet Discourse 24:1-3

2. Jesus' warning about deception 24:4-6

3. Jesus' general description of the future 24:7-14

4. The abomination of desolation 24:15-22

5. The second coming of the King 24:23-31

6. The responsibilities of disciples 24:32-25:30

7. The King's judgment of the nations 25:31-46

VII. The crucifixion and resurrection of the King chs. 26-28

A. The King's crucifixion chs. 26-27

1. Preparations for Jesus' crucifixion 26:1-46

2. The arrest of Jesus 26:47-56

3. The trials of Jesus 26:57-27:26

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

2. Jesus' appearance to the women 28:8-10

3. The attempted cover-up 28:11-15

4. The King's final instructions to His disciples 28:16-20

Constable: Matthew

Matthew

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

THIS and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of unwritten traditions , and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego evangelio non crederem, nisi me Ecclesiæ Catholicæ commoveret auctoritas. ( Lib. con. Epist. Manichæi, quam vocant fundamenti. tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)

S. MATTHEW, author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era, he began to write his gospel: i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fullness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexanderia assures us, Pædag. lib. ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.--- See Butler's Saints' Lives, Sept. 21 st.

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

Senior, D. The Passion of Jesus in the Gospel of Matthew . Wilmington: Michael Glazier, 1985.

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

4. Jesus and the Law - 5:17-20

5. Practicing Greater Righteousness Toward One's Neighbor - 5:21-48

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

1. Cleansing of a Leper - 8:1-4

2. Request of a Gentile Centurion - 8:5-13

3. Peter's Mother-in-Law - 8:14-15

4. Summary and Fulfillment Citation - 8:16-17

5. Two Would-Be Followers - 8:18-22

6. Stilling of the Storm - 8:23-27

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

3. The Disciples' Relationship to Jesus - 10:24-42

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

1. The Parable of the Four Soils - 13:1-9

2. The Purpose of the Parables - 13:10-17

3. The Interpretation of the Parable ofthe Soils - 13:18-23

4. Parable of the Weeds - 13:24-30

5. Parable of the Mustard Seed - 13:31-32

6. Parable of the Leaven - 13:33

7. The Purpose of Parables - 13:34-35

8. The Interpretation of the Parable of the Weeds - 13:36-43

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

10. Parable of the Dragnet - 13:47-50

11. Trained in the Kingdom - 13:51-52

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.