Bible Commentaries
Matthew 17

Introduction

Watson - Exposition of the Gospels of St. Matthew and St. Mark

1 The transfiguration of Christ.

14 He healeth the lunatic,

22 foretelleth his own passion,

24 and payeth tribute.

Verse 1

Watson - Exposition of the Gospels of St. Matthew and St. Mark

And after six days. — St. Luke says “about ωσει , eight days,” including the day on which the preceding transactions took place, and the day of his ascent to the mountain, ωσει indicating that the time mentioned was not fully completed.

Peter, James, and John. — This James was a son of Zebedee, the same who was afterward slain by Herod; not James the Less, the author of the epistles. John was the beloved disciple, and brother of James. These three disciples were chosen to be witnesses of some of the most remarkable facts in the history of our Lord; and especially of the transfiguration and the agony in the garden; scenes which from their nature demanded privacy, and which yet it was most important to establish by the testimony of two or three witnesses.

A high mountain. — This, by tradition, is said to have been Mount Tabor; but nothing is more uncertain. That it was not far distant from Cesarea Philippi, is probable. It was our Lord’s custom, contrary to that of the Jews, generally to select high mountains for prayer. The motive might be to secure greater privacy. This was the evident reason here; for he allowed only three of his disciples to accompany him, designing that the knowledge of the transaction which followed should be deposited solely with them until after his resurrection.

Verse 2

Watson - Exposition of the Gospels of St. Matthew and St. Mark

And was transfigured before them. — The word signifies a change of form or appearance, which change is immediately described, his face did shine as the sun, and his raiment was white as the light; or, as Mark and Luke express it, “The fashion of his countenance was altered, and his raiment was white and glistering, exceeding white as snow.” The light therefore with which he was invested appears to have penetrated his garments themselves, and to have arrayed his whole form with intense and dazzling splendour.

Verse 3

Watson - Exposition of the Gospels of St. Matthew and St. Mark

Talking with him. — St. Luke is more particular, and introduces the interesting circumstance, that they “spake of his decease which he should accomplish at Jerusalem.” See note on Luke 9:31.

Verse 4

Watson - Exposition of the Gospels of St. Matthew and St. Mark

Let us make three tabernacles. — The three disciples had been asleep while Jesus was engaged in prayer, and when they awoke the scene of the transfiguration commenced, “and they saw his glory, and the two men that were with him;” and though “sore afraid,” though an indescribable awe rested upon them, it was yet mingled with so much solemn delight and satisfaction, that Peter wished to form three tents for the illustrious personages before him, that they might remain with them, and that they might enjoy the glory and felicity of this unexpected manifestation. This may be fairly interpreted to have been Peter’s meaning. As for the opinion of those who state that Peter now thought that his Master was about to assume his proper dignity, and to set up his visible and splendid kingdom, they assign to him ideas more definite than he at the time was capable of forming; for St. Luke says, “He knew not what he said;” he was in a bewildered state of mind, and expressed merely his wish that the persons and the scene should continue. By tabernacles are meant tents or booths, such as were made of the boughs of trees at the feast of tabernacles, to keep off heat or cold.

Verse 5

Watson - Exposition of the Gospels of St. Matthew and St. Mark

A bright cloud. — A shining cloud, a cloud with intensely bright beams shining out of it. This is called by St. Peter, in his second epistle, “the excellent glory;” and is to be distinguished from the glory which beamed from and invested our Lord’s person, and from that also in which Moses and Elias “appeared.” It was “the glory of the Father,” the shechinah, or visible symbol of the Divine presence.

Overshadowed them. — Επισκιαζω signifies to envelope in shade, which seems inconsistent with the descent of a bright or shining cloud, and it has therefore been sometimes rendered in the forced sense of to surround. No difficulty however exists; for the shechinah was at once dark and bright; a dark cloud which sent forth rays of light: in the wilderness it was dark in one part, light in another; in the holy of holies it was entirely a “thick darkness,” except where special breakings forth of light intimated the will of God, and his acceptance of the service rendered to him. With reference to its darkness in the holy place, the Lord is said “to dwell in thick darkness.” In the present instance there was a “cloud,” a “brightness” issuing from it; then by the dark part of the cloud the whole company was overshadowed, or enveloped with darkness; thereby rendering the voice out of the cloud, which immediately followed, the more awful; for when the disciples heard it, they fell on their face, and were sore afraid.

This is my beloved Son, in whom I am well pleased. See note on Matthew 3:17.

Hear ye him. — This is spoken with reference to the presence of Moses and Elias; one the giver of the law, the other representative of the whole order of the prophets. Thus “the law and the prophets” appeared before the disciples, impersonated, as it were, in these venerable visitants; but there was also THE SON, the BELOVED SON, in whom the Father is emphatically WELL PLEASED: and when the disciples were commanded by the awful voice from the cloud to hear HIM, it was thus solemnly enjoined upon them to take him for their SUPREME TEACHER. He was declared invested with the authority which now passed away from Moses and the prophets. This was wholly concentrated in Christ; and he had the supreme power to establish, to explain, enlarge; and in many respects entirely to abrogate what was enjoined in the law and enforced by the prophets, under that commission from God which, after a course of ages, was about to close.

Verse 9

Watson - Exposition of the Gospels of St. Matthew and St. Mark

The vision. — The word οραμα , rendered vision, signifies a supernatural representation of any thing to the eyes of men awake; and so stands opposed to a dream, which represents things to the imagination during sleep.

Whatever subordinate ends might be intended by this solemn and glorious event, the transfiguration, it must have had one leading and principal design; nor is this difficult to ascertain. Rightly understood, it must be considered as the solemn inauguration of our Lord in the presence of his three chosen disciples into the office of SUPREME LAWGIVER in the Church of God. This will explain the reason why Moses and Elias, rather than any other of the departed saints, as Abraham, and some inferior prophet to Elias, appeared on the occasion. The whole action, by their introduction, became symbolical; and its meaning was rendered more impressive. Moses and Elias were the two great authorities of the Jewish Church, and they both agreed in giving their authority to the upholding of the whole law of the Jews in its utmost exactness. There was a strong conviction among the disciples, and it became a subject of great future contention in the early Church, that the ceremonial as well as the moral law was to continue in force for ever; and for this, the authority of Moses and the prophets, acknowledged on both sides to be that of Divine inspiration, was pleaded. How could that which God had formally and under great penalties enforced be neglected with impunity? It is plain that nothing but the same authority which enjoined the law of ceremonies could revoke or change them; and that he only who had laid down the modes of acceptable worship under the old covenant could appoint them under the new.

That authority was here given by the proclamation of the Father, commanding that the Son should be heard or obeyed; and as this command was without limitation, it included, necessarily, obedience, in all matters of faith, worship, and practice: Hear ye HIM. And the circumstances were suited to the weight and solemnity of the occasion. This supreme authority was, in the presence of Moses and Elias, declared to be in Christ: they appeared there in the character of SERVANTS; he is proclaimed to be the beloved SON; and the same voice, from the same shechinah, which had given to Moses his commission, and declared the statutes and ordinances which he was to enjoin upon the people, and which had appointed Elijah, the champion and restorer of the law, now appoints our Lord to be exclusively heard and obeyed. Thus was the mission of Christ to set up a new and spiritual kingdom, and to appoint its laws and ordinances, though that might imply the abolition of many previous Divine institutions, most unequivocally confirmed. And that this was the view which St. Peter took of it appears from his second epistle. He there shows that the transaction took place in confirmation of the truth of Christ’s claims; because he argues from it to show that “they had not followed cunningly devised fables;” and, also, that our Lord on that occasion received from the Father “honour and glory;” which honour and glory was manifestly that of being declared that beloved Son of God whom all were commanded to “HEAR,” as their Teacher and Lord. By this voice from heaven he was also pointed out to be that prophet of whom Moses himself had uttered this express prediction, “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall HEARKEN,”

Deuteronomy 18:15; words which imply that the Jews should be put under an obligation to hearken to this prophet, and no longer to Moses; and that under so great a penalty, that all who refused should be “destroyed from among the people.” Thus, as Calvin observes, “we are placed under his tuition alone; and commanded from him alone to seek the doctrine of salvation, to depend upon, and listen to ONE; to adhere to ONE; in a word, as the terms import, to hearken to ONE ONLY.” The conclusion of the whole scene, as Bishop Porteus observes, harmonizes with this declaration. Moses and Elias instantly disappear; and “when the disciples lift up their eyes, they see no man, save Jesus only.” The former objects of their veneration are no more; Christ remains alone, their unrivalled and undisputed sovereign.

Subordinate to this general design, however, the transfiguration served other and highly important purposes. It would doubtless tend to animate the courage of our Lord himself to meet his sufferings by the foretaste which he in his human nature was here allowed to enjoy of his future glory. The conversation which Moses and Elias held with him respecting his death, teaches us that in this subject the glorified saints felt an eminent interest. That they should thus discourse on his death to encourage him to undergo it, is a most improbable conjecture; he needed no counsel or solace from them; but from his lips they might learn more of the mystery of that event which occupied the attention of the celestial world, more of its manner, and reasons, and effects, than had hitherto been made known even to them; and thus we are reminded that Christ crucified is the grand life- giving theme, both to the saints in heaven, and those on earth, and will indeed continue to be to all eternity. A sensible demonstration was also given, in the real appearance of the two men who had for so many ages ceased to be inhabitants of this world, of the immortality of the soul. The presence of Moses proved, also, that between death and the resurrection from the dead, the disembodied spirit exists in a state of consciousness and vigour; and, as to the righteous, in a state of glory and felicity. Elijah’s body had been taken up to heaven; but he also appeared in “glory,” by which the great transforming change which shall pass upon the bodies of the righteous, at their resurrection, was declared; of which the transfiguration of Christ himself was an additional emblem; for after his glorious body shall “the vile body” of believers be finally “fashioned.” See note on Luke 9:31.

Verse 10

Watson - Exposition of the Gospels of St. Matthew and St. Mark

That Elias must first come? — This question appears to have been suggested by what had just occurred. The three disciples had seen Elias, but in glory, and as a transient visitant, and this they knew was not what the scribes meant by his coming; but that he should appear publicly, in order to fulfil his prophetic office, before the manifestation of the Messiah. And as they grounded this expectation upon the express words of Malachi, the disciples very naturally felt the difficulty, and applied to Christ to solve it.

Verse 11

Watson - Exposition of the Gospels of St. Matthew and St. Mark

Elias shall first come. — It is a mistake to suppose that our Lord declares that there should be a coming of Elias subsequent to the time in which he spoke. — The verb indeed is in the present tense: “Elias first cometh:” and though it is said that the present is used for the future, to accord with the verb in the next clause, yet there is as much reason to assume that there the future is used for the present. The fact is, that our Lord here speaks only by concession; he allows that the interpretation of the scribes was just, that Elias should come before the Messiah, “and restore all things;” but then he immediately adds that Elias is come already; and that the Elias spoken of by the Prophet Malachi was John the Baptist, and not Elijah the Tishbite.

And restore all things. — The word αποκαθιστημι has two significations, to restore and to complete. It is here to be taken in the latter sense: “Elias truly shall first come, and shall complete all things;” that is, all things predicted of him by the prophets. Thus John the Baptist became the herald of Messiah; he prepared the way for the Lord; he preached repentance and reformation with great effect, and completed the succession of Divine dispensations which were to precede that of Messiah. “And shall RESTORE all things,” as Campbell well observes, “is, to say the least, a very indefinite expression. This remark must be extended to the verbal noun αποκαταστατις , which when similarly circumstanced ought to be rendered completion, or accomplishment, not restoration, or restitution, as in Acts 3:21.” Our translators have followed the Vulgate; but the Syriac and Persic versions have the clause, “and shall complete all things.”

Verse 12

Watson - Exposition of the Gospels of St. Matthew and St. Mark

And they knew him not. — That is, they did not acknowledge him of the Elias of prophecy, or as the herald as Messiah.

Verse 14

Watson - Exposition of the Gospels of St. Matthew and St. Mark

Kneeling down to him. — That is, he fell down at his knees, embracing them, a peculiarly earnest mode of supplication, mentioned both by Homer and Virgil. The word is γονυπετων , and this advolutio ad genua, as Grotius has shown, is to be distinguished from in genus procumbens, or kneeling.

Verse 15

Watson - Exposition of the Gospels of St. Matthew and St. Mark

He is a lunatic. — Σεληνιαζεται , he is moon-struck, not insane, but epileptic, which disease was thought to be greatly influenced by the moon as well as madness. — The primary cause of this malady was, however, demoniacal possession.

Verse 16

Watson - Exposition of the Gospels of St. Matthew and St. Mark

I brought him to thy disciples, and they could not cure him, &c.— The disciples here were the nine apostles, whom Jesus had left behind when he took Peter, James, and John up into the mount. It appears from the other evangelists that the scribes had, during the absence of Christ, joined themselves to the disciples, and were disputing with them when he rejoined them; and that in the meantime the father of this afflicted child, finding their Master absent, had made application to the disciples to cure him, and they were not able; which was probably a matter of malignant exultation to the scribes who were present. Whether they attempted it and failed, or were afraid to make the attempt, does not appear; probably the latter. A difficulty here arises which has not always been satisfactorily solved. “Why,” it may be asked, “since Christ had given power to the twelve to cast out unclean spirits, and they had formerly found the devils ‘subject to them through the name of Christ,’ could they not cast out this demon, and restore the child?” The true answer appears to be, that that fulness of miraculous power with which they were before invested had reference to the special mission on which they were sent; and when that was terminated, although they were not deprived of it, yet the case before them being one of a very formidable description, the youth being grievously torn and tormented, that specific act of faith which appears to have been required in every particular case here failed them; and that probably because during the absence of Christ they had not been engaged, like him and the three apostles with him, in special acts of fasting and prayer.

Verse 17

Watson - Exposition of the Gospels of St. Matthew and St. Mark

O faithless and perverse generation, &c. — If this reproof were addressed to the disciples, the terms of it must be taken in a milder and more limited sense than that in which they are employed by our Lord when he reproves the Jews at large: but still, in the mildest sense, it would imply that the disciples had not, during Christ’s absence, been giving themselves up to prayer; and that their faith had become languid; nay, that a degree of positive unbelief as to being able, even in the name of their Master, to cure so desperate a case as that before them, had invaded their minds; for with “unbelief” they are charged, verse 20. But, without supposing the disciples blameless, or not to be comprehended in the general rebuke in the degree in which it was applicable to them, it is reasonably supposed by most interpreters that the reproof was addressed to all present, and especially to the scribes, who had probably mocked at the inability of the disciples to effect a cure in the name of their Master; although they themselves had seen or heard of innumerable instances of his power over both natural diseases and those which were supernaturally inflicted. An occasion was thus afforded them for the discovery of their utter faithlessness and perversity of mind; and these ill qualities had been strongly manifested by the manner in which they laid hold upon it to detract from the power of Christ’s name. Thus they were the more fully unmasked and reproved; while the illustrious display of Christ’s power which followed, confounded and humbled them before the people. For the evil spirit was permitted to put forth all his power when the youth was brought to Christ: “Straightway the spirit tare him; and he fell on the ground, and wallowed foaming;” and when the devil was commanded to come out, he “cried, and rent him sore, and came out of him; and the child 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,” Mark 9:26, &c. Thus every thing was permitted to manifest the more strikingly the fierceness and obstinacy of the possession, and the saving might of Christ, and the more forcibly to abash the gainsaying scribes, whose exultation, like that of “the hypocrite, was but for a moment.”

Verse 20

Watson - Exposition of the Gospels of St. Matthew and St. Mark

Your unbelief. — Your want of entire RELIANCE on my almighty power, and on my absolute faithfulness.

A grain of mustard seed. — Which, as before said, is the smallest of seeds growing into a tree, and therefore, among the Jews, furnished a common proverb to express a small quantity of any thing. This faith is usually called by divines “the faith of miracles;” and has been said to be a supernatural persuasion given to a man, that God will effect some particular supernatural work by him, in that very moment. In the present age, so far removed from those times when those supernatural gifts were imparted the subject is necessarily obscure, and was perhaps left without farther explanation because of the intended temporary duration of miraculous powers. That a faith without charity might exist which should remove mountains, that is, effect things really impossible to mere human power and which therefore commanded an adequate exertion of the Divine energy to produce the result, we learn from St. Paul, who appears to have had this text in his thoughts from his reference to the removing of “mountains.” But this faith, though it might not be saving to the individual, differed from saving faith only as it was directed to a different object. Faith, in both cases, does not mean mere credence given to some truth proposed; but trust or reliance. Faith is saving when is the trust of a heart broken and contrite on account of sin, in the great atonement, which is the only object of saving faith; so the faith by which miracles were wrought by the disciples of Christ, was also trust at reliance, but its object was the name or power of Christ, and this undoubtedly some persons appear to have possessed who had not the faith which placed them in a state of salvation.

The majority of those who were endued with miraculous powers were no doubt pious persons, but they were bestowed upon some who, though not wholly without incipient signs of grace, never gave themselves up fully to the sanctifying influence of Christ’s religion; and they remained with others after much spiritual declension, as not being necessarily connected with the state of the heart, or of that faith, the actings of which, being directed to Christ as the SAVIOUR, draw life and salvation from him. It is thus that the distinction may be clearly made between the faith which saves, and the faith which wrought miracles; and it appears to have been sufficiently well understood in apostolic times that the possession of the latter was not in itself a sufficient indication of Christian character, and that the effect which followed put no honour upon the individual who was the human instrument of the miracles; but only upon Christ, in whose sole name they were openly wrought, and so gave confirmation, not to any private professed object not to any private tenet of the worker of such miracles himself, but to the Divine character and heavenly doctrine of Christ alone. With respect to the degree of this faith, our Lord states that if so small as to be compared to a grain of mustard seed, it should remove “a mountain;” that is, speaking in a hyperbolical proverb, it should effect an apparently impossible thing. But here it is to be remembered that the very essence of this faith is exclusive trust in the power of Christ, and as such, in all its degrees from the least, it must be entire trust. Faith, even as a grain of mustard seed, excludes doubt, which, as in the case of the disciples just reproved, implied an “unbelief,” απιστια , a deficiency at least of faith, which rendered them unable to relieve the case in question.

And nothing shall be impossible to you. — Nothing necessary to give testimony to the doctrine you are commissioned to teach, to afford you greater facilities for promoting the salvation of men; and to illustrate the mercy and charity of your religion. The promise was limited by the nature of the case, and the commission they had received. “It is not faith,” says Mr. Baxter, “but presumption, which had no promise of success, if they or any are confident of working any miracle which Christ never commissioned or called them to work, or promised his blessing to.”

Verse 21

Watson - Exposition of the Gospels of St. Matthew and St. Mark

This kind goeth not out but by prayer and fasting. — Our Lord does not here probably mean that different kinds of demons inflict different species of diseases, and that because of a difference of a kind, they are more easy or more difficult to expel; but that when a possession by any demon took place, which, as in this instance, presented very fearful signs of rage and torment, even an ordinary faith would give way to doubt, under the impression of the difficulty of the case, unless supported and invigorated by that spiritual habit of mind which is nourished by special and frequent acts of fasting and earnest prayer. It does not therefore follow from this, as some have supposed, that the disciples had cast out any devils without fasting and prayer, for these were the habits of all pious Jews; but that it required a more than ordinary attention to these duties to maintain that loftiness of faith which should not give place under the impressions naturally made upon the mind by the more formidable displays of Satanic agency. This verse is wanting in the Vatican and a few other MSS. and versions, but is contained in others of great authority; and all have it in Mark 9:29: so that of its genuineness, as a part of holy writ, there can be no doubt.

Verse 22

Watson - Exposition of the Gospels of St. Matthew and St. Mark

And while they abode in Galilee. — Αναστρεφομενων must here be translated, passed through, for they were on their way back through Galilee to Capernaum.

Betrayed. — Delivered up; the word not signifying treachery; προδιδοναι is to betray.

Verse 23

Watson - Exposition of the Gospels of St. Matthew and St. Mark

And they were exceeding sorry. — They did not as yet comprehend the connection of our Lord’s death with his glory, and the establishment of his kingdom; and as for his resurrection from the dead, St. Mark says they “questioned with one another what the rising from the dead should mean;” probably, how it should be necessary for him to die if he was so soon to return to life again; and why he could not as well establish his kingdom now he was still alive, without being brought to life again, or whether he spoke figuratively only on this subject. Great was the obscurity of their minds; but it is to be remembered that our Lord simply stated that he should die and rise again, without entering into any explanation of the reasons.

They that received tribute money. — Οι τα διδραχμα λαμβανοντες , those that collected the didrachmas, one being paid by each individual. The Attic drachma was the fourth part of a shekel, and the didrachma half a shekel, which sum was paid annually for the service of the temple, by every Israelite excepting women, children, and servants, and that throughout the world. The value of the half shekel was about fifteen pence of our money. This temple tribute was voluntary, though still expected of every one; and is not to be confounded with the Roman tribute or poll tax, which was paid in Roman money, and was of course, as laid upon a conquered people, compulsory. The persons collecting the temple tribute were not publicans or the receivers of the civil taxes, but the servants of the temple, the αποστολοι , sent out by the priests for that purpose.

Doth not your Master pay tribute? — Τα διδραχμα the didrachma; that is, the half shekel contribution? The question is sufficiently in proof that this was not a Roman tax, for which a demand would have been made without any such inquiry. But as this was voluntary, although but seldom refused, the peculiarity of our Lord’s character and conduct would naturally suggest the inquiry to the collectors. Some have thought this tribute of the half shekel obligatory, because it was enjoined by Moses Exodus 30:12-16, but this was not a perpetual law; and the tribute was not even then to be paid yearly, but upon numbering the people. It fell into disuse before the times of the kings, and after the captivity was resorted to only as a custom, without any pretence of legal enforcement.

Verse 25

Watson - Exposition of the Gospels of St. Matthew and St. Mark

He saith, Yes. — As not being willing for a moment to have it supposed that his master was indifferent to the maintenance of the temple service, or perhaps knowing that he had previously paid it. — But Jesus coming in at the time prevented him, προεφθασεν αυτον , anticipated him, by taking up the subject himself.

Verse 26

Watson - Exposition of the Gospels of St. Matthew and St. Mark

Then are the children free. — The force of this argument is wholly grounded upon Christ being THE DIVINE SON OF GOD. The tribute money being paid for the service of God in his temple, was considered as paid to God; it was therefore God’s tribute. — But, says our Lord, “ Of whom do the kings of the earth take custom or tribute? of their own sons, or of strangers?” That is, their subjects, not being children, or, as it may be rendered, of others. Peter saith, “Of others.” Jesus answered, “ Then are the sons free.” Our Lord leaves the irresistible inference to be drawn — Then, if this tribute be levied in the name of my FATHER, I, his SON, am exempted.

Verse 27

Watson - Exposition of the Gospels of St. Matthew and St. Mark

Offend them. — Lest we should place a stumbling block in their way, create a prejudice against us, as though I disregard the temple and its service, and teach you also to slight it, I waive insisting upon my right of exemption as the Son of God, and the Lord of the temple itself.

That first cometh up. — That is, to the hook.

A piece of money. — Στατηρα , a stater. A piece of money of the value of a shekel, therefore equivalent to two didrachmas, one to discharge his own tribute, and the other that of Peter. Thus, while our Lord showed so great humility in not standing upon his dignity as the Son of God, he demonstrated the truth of this high relation, which implied Divinity itself, by the miracle he wrought. Whether the coin were created for the purpose, or the fish had swallowed it by accident, makes little difference. The first supposes omnipotence; for to create any thing, however small, is the work only of God: and if we adopt the second opinion, then the depths of ocean must have been open to his all-pervading eye; and his power must have wrought there, directing the very fish to the hook of Peter, which contained the required coin. The narrative shows that our Lord himself was so destitute of money that his disciples could not have followed him from pecuniary motives; and though he could have commanded boundless wealth by miracle, as well as a single stater, he submitted to voluntary poverty!