Verse-by-Verse Bible Commentary
Matthew 17:27

Clarke's Commentary

Verse Matthew 17:27. Lest we - offend them — Be a stumbling-block to the priests, or rulers of the Jews, I will pay the tribute - go thou to the sea - cast a hook, and take the first fish - thou shalt find a piece of money, στατηρα, a stater. This piece of money was equal in value to four drachms, or two shekels, (five shillings of our money,) and consequently was sufficient to pay the tribute for our Lord and Peter, which amounted to about half-a-crown each. If the stater was in the mouth or belly of the fish before, who can help admiring the wisdom of Christ, that discovered it there? If it was not before in the mouth of the fish, who can help admiring the power of Christ, that impelled the fish to go where the stater had been lost in the bottom of the sea, take it up, come towards the shore where Peter was fishing, and, with the stater in its mouth or stomach, catch hold of the hook that was to draw it out of the water? But suppose there was no stater there, which is as likely as otherwise, then Jesus created it for the purpose, and here his omnipotence was shown; for to make a thing exist that did not exist before is an act of unlimited power, however small the thing itself may be. Some suppose that the haddock was the fish caught by Peter, because this fish has a blackish mark on each side of its neck or shoulders, as seems to exhibit the impression of a finger and thumb. The haddock is the gadus eglesinus. But this being a sea fish, could not be a native of the sea of Galilee or Tiberias, c., for the river Jordan runs through the sea of Galilee, and falls into the Dead Sea, which has no outlet to the ocean: no sea fish of any kind can be found there and we may add to this, that Belzoni, a learned traveller, who examined the produce of the lake of Tiberias, found only trouts, pikes, chevins, and tenches. That it may, besides these, have some fishes peculiar to itself, as most extensive fresh water lakes have, need not be denied; but it could have no sea fish.

THE account of the transfiguration, the peculiar case of the lunatic, with his cure, and the miracle wrought to pay the tribute money, render this one of the most interesting and instructive chapters in the New Testament.

1. To what has already been said on the subject of the transfiguration, nothing need be added: I have given that sense to it which the circumstances of the case, the construction of the words, and the analogy of faith warrant. That others have understood the whole transaction differently, is readily granted. Some of the foreign critics, who are also called divines, have stripped it, by their mode of interpretation, of all its strength, use, and meaning. With them, it is thus to be understood: - "Jesus, with his disciples, Peter, James, and John, went by night into a mountain, for the purpose of prayer and meditation; while thus engaged, the animal spirits of the disciples were overcome by watching and fatigue, and they fell asleep: in this sleep they dreamed, or Peter only dreamed, that he saw his Master encompassed with a glorious light, and that Moses and Elijah were conversing with him. That early in the morning, just as the sun was rising, there happened some electric or thunder - like explosions (a thing not unfrequent near some mountains) by which the disciples were suddenly awoke; that Peter, whose mind was strongly impressed with his dream, seeing the rising sun shine gloriously upon his Master, and his strongly impressed senses calling to remembrance his late vision, he for a moment imagined he saw, not only the glory of which he had dreamed, but the persons also - Moses and Elijah, still standing on the mount with Christ; that not being as yet sufficiently awake, finding the images impressed on his imagination fleeting away with his returning exercise of reason, he cried out, before he was aware, Lord! it is good for its to be here, let us make three tabernacles, c. but in a short time, having recovered the regular use of his senses, he perceived that it was a dream; and, having told it to our Lord and his brother disciples, lest the Jews might take occasion of jealousy from it, he was desired to tell the vision to no man." This is the substance of that strange explanation given by those learned men to this extraordinary transaction; a mode of interpretation only calculated to support that system which makes it an important point to deny and decry all supernatural and miraculous influence, and to explain away all the spirituality of the New Testament. Whatever ingenuity may be in this pretended elucidation, every unprejudiced person must see that it can never be brought to accord with the letter and concomitant circumstances of this most remarkable case.

2. The cure of the deaf and dumb lunatic has been treated, by the same critics, in nearly the same way, and for the same obvious design, namely, to exclude from the world all supernatural agency; and could they succeed in this, of what value, or, indeed, utility, could the whole New Testament be to mankind? We might be well astonished to find such a history, with such a great variety of curious and apparently interesting circumstances: - a wondrous person, labouring, preaching, suffering, dying, c., c., without having scarcely any thing in view, but a sort of merely moral reformation of the outward man! Truly, this: -

"Is like an ocean into tempest toss'd,

To waft a feather, or to drown a fly."

But the truth of God's miraculous interpositions, the miracles of the New Testament, demoniacal possessions and influence, the atonement, the inspiration of the Holy Spirit, the regeneration of the corrupted human heart, &c., &c,, must not be given up to please a certain description of persons, who have no commerce with God themselves, and cannot bear that others should either have or pretend to it.

3. The miracle wrought for the paying of the temple tribute money, is exceedingly remarkable. Matthew 17:27, which brings this particularly to view. To what is there said, it may be added, that our Lord seems to have wrought this miracle for the following purposes: -

1. More forcibly to impress the minds of his disciples, and his followers in general, with the necessity and propriety of being subject to all the laws of the different states, kingdoms, &c., wheresoever the providence of God might cast their lot.

2. To show forth his own unlimited power and knowledge, that they might be fully convinced that he knew all things, even to the most minute and could do whatsoever he pleased and that both his wisdom and power were continually interested in behalf of his true disciples.

3. To teach all believers a firm trust and reliance on Divine Providence, the sources of which can never be exhausted; and which, directed by infinite wisdom and love, will make every provision essentially requisite for the comfort and support, of life. How many of the poor followers of Christ have been enabled to discern his kind hand, even in the means furnished them to discharge the taxes laid on them by the state! The profane and the unprincipled may deride, and mock on, but the people of God know it to be their duty, and their interest, to be subject to every ordinance of man for the Lord's sake; and, while his grace and providence render this obedience, in things both spiritual and secular, possible, his love, which their hearts feel, renders their duty their delight. The accomplishment of such ends as these is worthy both of the wisdom and benevolence of Christ.

Bridgeway Bible Commentary

77. Payment of the temple tax (Matthew 17:24-27)

Jesus was staying at Peter’s house in Capernaum when Jewish officials came to collect the annual temple tax of a half-shekel per person (Matthew 17:24; cf. Exodus 30:11-16). Jesus told Peter that he and his disciples no longer needed to pay the temple tax. Now that the Messiah had come, the Jerusalem temple had lost its importance. God now dwelt in a new ‘temple’, the disciples of the Messiah. They were God’s people, and just as a king does not collect taxes from his family, neither does God. However, the Jewish officials would not understand this, so rather than create misunderstanding, Jesus agreed to pay the tax (Matthew 17:25-27).

Coffman's Commentaries on the Bible

But, lest we cause them to stumble, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a shekel; that take, and give unto them for me and thee.

In paying that temple tax, Jesus did so out of charity and good will, not out of obligation. Trench wrote:

Christ was a Son over his own house, not a servant in another's; the head of the Theocracy, not one of its subordinate members — so that it was TO HIM in his Father that offerings were to be made, not FROM HIM to be received.Richard C. Trench, Notes on the Miracles (Westwood, New Jersey: Fleming H. Revell, 1953), p. 409.

Christ's submission to this tax reminds one of his request for baptism at the hands of John the Baptist. There, he might likewise have claimed an exemption, which fact John strongly affirmed, but he did not claim it. It was his perfect observance of all obligations and, as in the case here, his going beyond all true obligations in order to do that which was becoming, thus leaving no cause for offense, that enabled him to say that he had come to "fulfill" the law and the prophets. Born under the law, he came not to destroy, but to fulfill, its every provision in the most perfect and exacting sense.

The miracle of the coin in the fish's mouth does not appear to be one of outright creation, but rather one of absolute and perfect control over all things in nature. The existence of a fish with a coin in its mouth, which it had swallowed and was too large to go down, is not hard to understand. There have been many examples similar to this; and Wilson tells of a cod caught with a watch in its stomach, and the watch was still running!A. Lukyn Williams, op. cit., p. 181. The miracle is seen in the absolute power and knowledge of the Master who directed the fish to Peter's hook and at the precise moment required. Trench wrote:

We see here, as at Jonah 1:17, that in the lower spheres of creaturely life, there is unconscious obedience to him; that these also are not out of God, but move in him, and are, without knowing it, for grace or for judgment, the active ministers of his will.Richard C. Trench, op. cit., p. 164.

Note also that Christ never touched the money. There is no evidence that he ever did. On the occasion of the question about the tribute money, he said, "Show me the tribute money!" Money was apparently something that others touched, but not the Saviour.

Barnes' Notes on the Whole Bible

And when they were come to Capernaum - See the notes at Matthew 4:13.

They that received tribute - In the original this is, they who received the didrachma, or double drachma. The drachma was a Grecian coin worth about fifteen cents (7 1/2 d.) of British money. The didrachma, or double drachma, was a silver coin equal to the Attic drachma, and, in the time of Josephus, equal to the Jewish half shekel, that is, about 30 cents (circa 1880’s). This tribute, consisting of the didrachma or double drachma, was not paid to the Roman government, but to the Jewish collectors for the use of the temple service. It was permitted in the law of Moses (see Exodus 30:11-16) that in numbering the people half a shekel should be received of each man for the services of religion. This was in addition to the tithes paid by the whole nation, and seems to have been considered as a voluntary offering. It was devoted to the purchase of animals for the daily sacrifice, wood, flour, salt, incense, etc., for the use of the temple.

Doth not your master pay tribute? - This tribute was voluntary, and they therefore asked him whether he was in the habit of paying taxes for the support of the temple. Peter replied that it was his custom to pay all the usual taxes of the nation.

Matthew 17:25

Jesus prevented him - That is, Jesus commenced speaking before Peter, or spoke before Peter had told him what he had said. This implies that, though not present with Peter when he gave the answer, yet Jesus was acquainted with what he had said.

Prevent - To go before, or precede. It did not mean, as it now does with us, to hinder or obstruct. See the same use of the word in Psalms 59:10; Psalms 79:8; Psalms 88:13; 1 Thessalonians 4:15; Psalms 119:148.

Of whom do the kings of the earth ... - That is, earthly kings.

Their own children - Their sons; the members of their own family.

Or of strangers? - The word “strangers” does not mean foreigners, but those that were not their own sons or members of their family. Peter replied that tribute was collected of those out of their own family. Jesus answered, Then are the children, or sons of the kings, free; that is, taxes are not required of them. The meaning of this may be thus expressed: “Kings do not tax their own sons. This tribute-money is taken up for the temple service; that is, the service of my Father. I, therefore, being the Son of God, for whom this is taken up, cannot be lawfully required to pay this tribute.” This argument is based on the supposition that this was a religious, and not a civil tax. If it had been the latter, the illustration would not have been pertinent.

Matthew 17:27

Notwithstanding, lest we should offend them - That is, lest they should think that we despise the temple and its service, and thus provoke needless opposition; though we are not under obligation to pay it, yet it is best to pay it to them.

Go to the sea - This was at Capernaum, on the shore of the Sea of Tiberias.

Thou shalt find a piece of money - In the original, thou shalt find a stater, a Roman silver coin of the value of four drachmas, or one shekel, and of course sufficient to pay the tribute for two - himself and Peter.

In whatever way this is regarded, it is proof that Jesus was possessed of divine attributes. If he knew that the first fish that came up would have such a coin in his mouth, it was proof of omniscience. If he created the coin for the occasion and placed it there, then it was proof of divine power. The former is the most probable supposition. It is by no means absurd that a fish should have swallowed a silver coin. Many of them bite eagerly at anything bright, and would not hesitate, therefore, at swallowing a piece of money.

Remarks On Matthew 17:0

1. It is proper to withdraw from those around us that we may engage in secret prayer; and it is desirable for every one to have a place where he may be alone with God, Matthew 17:1. Christ often went into deserts and on mountains that he might be by himself. This should be done:

(1)To avoid the appearance of ostentation.

(2)Pride is easily excited when we know that others hear us pray.

Everyone should have some place - some closet - to which he may retire at any time, with the assurance that none sees him but God. See the notes at Matthew 6:6.

2. In such seasons we shall meet God, Matthew 17:2. It was in such a season that the divine favor was uniquely shown to Christ. Then the transfiguration took place - the brightest manifestation of his glory that ever occurred on earth. So the clearest and most precious manifestations of the love and glory of God will be made to us in prayer.

3. We see the great glory of Christ, Matthew 17:2. No such favor had been granted to any prophet before him. We see the regard in which he was held by Moses and Elias among the greatest of the prophets. We see the honor which God put on him, exalting him far above them both, Matthew 17:5. The glory of heaven encompasses the Lord Jesus, and all its redeemed pay him reverence. In him the divine nature shines illustriously; and of him and to him the divinity speaks in glory as the only begotten Son of God.

4. It is right to have particular affection for some Christians more than others, at the same time that we should love them all. Christ loved all his disciples, but he admitted some to special friendship and favors, Matthew 17:1. Some Christians may be more congenial to us in feeling, age, and education than others; and it is proper, and may be greatly to our advantage, to admit them among our special friends.

5. The death of Jesus is an object of great interest to the redeemed. Moses and Elias talked of it, Luke 9:31. Angels also desire to look into this great subject, 1 Peter 1:12. By that death all the redeemed are saved, and in that death the angels see the most signal display of the justice and love of God.

6. Christians should delight to be where God has manifested his glory. The feeling of Peter was natural, Matthew 17:4. His love of the glorious presence of Christ and the redeemed was right. He erred only in the manner of manifesting that love. We should always love the house of prayer - the sanctuary the place where Christ has manifested himself as especially glorious and precious to our souls, or unique as our Friend and Deliverer.

7. We need not be afraid of the most awful displays of deity if Christ be with us, Matthew 17:7. Were we alone we should fear. None could see God and live, for he is a consuming fire, Hebrews 12:29. But with Jesus for our friend we may go confidently down to death; we may meet him at his awful bar; we may dwell in the full splendors of his presence to all eternity.

8. Saints at death are taken to happiness and live now in glory, Matthew 17:3. Moses and Elias were not created anew, but went to heaven as they were. They came from heaven and returned thither. The spirits of all people live, therefore, in happiness or woe after the body is dead.

9. It is not unreasonable to suppose that saints may have some knowledge of what is done here on earth. Moses and Elias appear to have been acquainted with the fact that Jesus was about to die at Jerusalem.

10. The Scriptures will be fulfilled. The fulfillment may take place when we little know it, or in events that we should not suppose were intended for a fulfillment, Matthew 17:12.

11. Erroneous teachers will endeavor to draw us away from the truth, Mark 9:14. They will do it by art, and caution, and the appearance of calm inquiry. We should always be on our guard against any teachers appearing to call in question what Christ has plainly taught us.

12. Christ, in his word and by his Spirit, is a safe teacher, Mark 9:15. When people are suggesting plausible doubts about doctrine, or attempting to unsettle our minds by cavils and inquiry, we should leave them, and apply by prayer, and by searching the Bible, to Christ, the great Prophet, who is the way, the truth, and the life.

13. Parents should be earnest for the welfare of their children, Matthew 17:15. It is right for them to pray to God, in times of sickness, that he would heal them. Miracles are not to be expected, but God only can bless the means which parents use for their sick and afflicted children.

14. Parents may do much by faith and prayer for their children. Here the faith of the parent was the means of saving the life of the child, Matthew 17:14-18. So the faith of parents - a faith producing diligent instruction, a holy example, and much prayer, may be the means of saving their souls. God will not, indeed, save them on account of the faith of the parent, but the holy life of a father and mother may be the means of training up their children for heaven.

15. It is proper to pray to Jesus to increase our faith, Mark 9:24. We may be sensible of our unbelief may feel that we deserve condemnation, and that we deserve no favor that is usually bestowed on faith; but we may come to him and implore of him an increase of faith, and thus obtain the object of our desires.

16. Our unbelief hinders our doing much that we might do, Matthew 17:20. We shrink from great difficulties, we fail in great duties, because we do not put confidence in God, who is able to help us. The proper way to live a life of religion and peace is to do just what God requires of us, depending on his grace to aid us.

17. We see the proper way of increasing our faith, Matthew 17:21. It is by much prayer, self-denial, and fasting. Faith is a plant that never grows in an uncultivated soil, and is never luxuriant unless it is often exposed to the beams of the Sun of Righteousness.

18. It is right to weep and mourn over the death of Jesus, Matthew 17:23. It was a cruel death, and we should mourn that our best Friend passed through such sufferings. Yet we should rather mourn that our sins were the cause of such bitter sorrows; and that, but for our sins, and the sins of the rest of mankind, he might have been always happy.

“’Twas you, my sins, my cruel sins,

His chief tormentors were;

Each of my crimes became a nail,

And unbelief the spear.

“’Twas you that pulled the vengeance down

Upon his guiltless head.

Break, break, my heart! O burst, mine eyes!

And let my sorrows bleed.”

19. At the same time, we should rejoice that God made his death the source of the richest blessings that ever descended on mankind. He rose and brought life and immortality to light, Matthew 17:23.

20. We should comply with all the requirements of the laws of the land, if not contrary to the law of God. It is important that governments should be supported, Matthew 17:25. See also Romans 13:1-7.

21. We should also be willing to contribute our just proportion to the support of the institutions of religion. The tribute which Jesus paid here by a miracle was for the support of religion in the temple, Matthew 17:24-27. He understood of how much value are the institutions of religion to the welfare of man. He worked a miracle, therefore, to make a voluntary offering to support it. Religion promotes the purity, peace, intelligence, and order of the community, and every man is therefore under obligation to do his part toward its support. If any man doubts this, he has only to go to the places where there is no religion among scoffers, and thieves, and adulterers, and prostitutes, and pick-pockets, and drunkards. No money is ever lost that goes in any way to suppress these vices and to make people better.

Calvin's Commentary on the Bible

27.Throw a hook. Though I acknowledge that Christ had not always full coffers, yet I think that he was not compelled by poverty to give this order to Peter, but that he did so in order to prove by a miracle, that he had a more extensive dominion than all earthly kings, since he had even fishes for his tributaries. And we do not read that this was done more than once, because one proof was enough for his whole life. Thou wilt find a stater. A stater was of the same value as a shekel, namely, four drachms or two didrachma. ⁽⁵⁸³⁾

(583) The didrachmon weighed two drachms, and the stater, which weighed two didrachma, or four drachms, was worth about two shillings and sixpence of our money. — Ed.

Smith's Bible Commentary

Let's turn now in our Bibles to Matthew chapter seventeen. The seventeenth chapter of Matthew actually begins with the twenty-eighth verse of the sixteenth chapter. It's unfortunate that the men who divided the Bible into chapters and verses made the chapter distinction where they did. They should have taken and included the twenty-eighth verse of chapter sixteen into chapter seventeen, and it would have eliminated a lot of questions. Because Jesus is talking to His disciples there at Cesarea Philippi and is talking to them about His death, and about the glory of His Father that He is going to bestow, and His coming in the glory of His Father, with His angels, rewarding every man according to his works.

Then Jesus said, "verily I say unto you, there be some standing here, which shall not taste of death, until they see the Son of man coming in His kingdom"( Matthew 16:28 ). Now from that, there are people who have assumed that Jesus no doubt failed, because all of the disciples who were standing there did die, and the Lord has not yet come in His kingdom. So it's a very confusing thing. It would seem that Jesus made a false prediction of His return.

However, if you don't have the chapter distinction, and you don't stop at the end of chapter sixteen, but you go immediately into chapter seventeen, you'll find out what Jesus was referring to. "Verily I say unto you, there be some standing here which shall not taste of death, till they see the Son of man coming in His kingdom",

And after six days Jesus takes Peter, James and John His brother, and brought them up into high mountain apart, and was transfigured before them: and his face did shine as the sun, and his raiment white as the light. And, behold, there appeared unto them Moses and Elijah talking with him ( Matthew 17:1-3 ).

So Jesus was referring to the fact that some of His disciples, and those that He was referring to were Peter, James and John, that they were actually going to see Him in the glory of His kingdom, and so He took them up into the high mountain. Now they were at Caesarea Philippi, which is at the base of Mount Hermon. And so it is quite obvious that the high mountain that He took them into was Mount Hermon.

Now in years to come when they sought to establish the Holy Land as a tourist attraction for Christians from throughout the world, in establishing where the holy sights were, that is where the events actually happened, most of the holy sights were established by the mother of Constantine some three hundred years, plus or minus, after Jesus was crucified. And she established the holy sights by her feelings when she stood in a spot, "oh, this feels like the spot where He must have been born. I feel an interesting sensation. Surely this must be the cave where He was born. Or this must be the place where the angel announced to Mary that she was going to conceive and have a child. This must be the place where He lived." And she went around the country establishing these holy sights, and they begin to build then these churches on these holy sights to commemorate these places where Jesus supposedly did these various things.

In her establishing of the holy sights it's obvious that she wasn't too familiar with the scriptures. And it's also obvious that they wanted to make it convenient for tourists. So they established the sight of the transfiguration on Mount Tabor, which is sort of in the middle of the land near the Sea of Galilee, and in the area of the Valley of Megiddo. They said that's where Jesus was transfigured, so they would have an excuse to build a huge church on the top of Mount Tabor. And after all, how many tourists are going to journey all the way up to Mount Hermon to see the place where He was transfigured.

The multiplying of the loaves and fishes; though it was around the upper end of the lake near Bethsaida, yet, at that time there weren't any roads going around into that area, and so they established a church down near Magdala, which is closer to where all of the tourists can go. And so that's where they established the loaves and fishes.

And then the Church of the Holy Sepulchre, they established that in the place the Church of the Crucifixion, within the walls of the old city of Jerusalem. Though the scripture tells us plainly that they took Him outside the walls, in the place where He was crucified, there was a garden and in the garden a cave. So they have established that inside the gate of Damascus, and they have, of course, recently excavated the ancient gate of Damascus. And you can actually see the very gate that Jesus no doubt went through when He went over to Golgotha and was crucified. But it was convenient for tourists to get things close together, and so they established the holy sights that way.

Tabor is not an especially high mountain; in fact, it isn't even as high as Mount Gaber, right in that same area. Hermon is the highest mountain, 9800 feet high. And is the fact that Jesus was all the way up in Caesarea Philippi, it doesn't seem reasonable that He would hurry down to Mount Tabor, which would be a good six-day journey, I mean really hustling, in order that He might go up to the top of, to be transfigured for His disciples. But traditions such as the -- would have you and -- and when you go there, if you go with someone other then me, they probably take you to Tabor and let you get the same sensation that Constantine's mother got, as you stand in the place.

There are three Churches of the Ascension on the top of the Mount of Olives, and all of them swear that theirs is on the exact spot. One will even show you a footprint that He left in the rock when He ascended. Even though the scripture said, He went as far as Bethany and there He ascended into heaven. But they didn't read that gospel, and so they established all the Churches of Ascension on the top of the Mount of Olives. So I guess distorting news isn't anything new.

So Jesus was referring to the fact that these disciples were going to see Him in His glory. And as He was transfigured before them, they actually saw God's glory upon Him. He was transfigured. His face did shine as the sun and His raiment was as white as the light. And there appeared unto Him, Moses, and Elijah talking with Him. Matthew does not tell us what they were talking about, but Luke's gospel tells us that they were talking to Him about His death that He was soon to accomplish in Jerusalem. They were there talking to Him.

Now, what tremendous persons to talk to Jesus. Moses, who of course stood for the law, and Elijah who was the head of the prophets. And inasmuch as in the law, all of the sacrifices and the feast and so forth where spelled out. Now He who was the fulfillment of all of this, which was just a shadow. Now the substance, Christ is here and the sacrifices which were all just a shadow of that which was to come, is now to be fulfilled. And so Moses is no doubt talking to Him and has himself a better understanding than even when he wrote the Pentateuch. Elijah talking with Him also concerning this death that He was to experience.

Then answered impulsive Peter, [our good friend] and said unto Jesus, It's good for us to be here: if you will, let us make here three tabernacles; one for you, one for Moses, and one for Elijah ( Matthew 17:4 ).

Isn't it interesting what stupid things we say when we should keep our mouths shut? But sometimes we think, well, we ought to say something, and when we talk for just the sake of being, many times people just talk for the sake of talking and that's always dangerous. You put your brain in neutral and start talking; it's amazing what will come out. And you think, "I got to say something". And so impulsive Peter, got to say something, "Lord, it's good for us to be here, let's build three tabernacles, for Moses, Elijah and you".

But while he spoke, he was interrupted by a bright cloud that over shadowed them ( Matthew 17:5 ):

You remember in the Old Testament there was a bright cloud that lead the children of Israel when they came out of the bondage of Egypt, and that cloud followed them or led them through the wilderness. And it was the cloud that represented the Shekinah, the glory of God. Later when the tabernacle was completed, and they were ready to begin the sacrifices, this bright cloud descended there on the tabernacle, the glorious presence of God. It was that which filled the Holy of Holies. And then later on when Solomon had completed the temple, and when they dedicated the temple, again this bright cloud came upon it.

And now once more, the bright cloud.

And the voice out of the cloud, which said: This is my beloved Son, in whom I am well pleased; hear ye him ( Matthew 17:5 ).

They had heard the law. The had heard the prophets, but now God is saying, "hear Him."

In Hebrews chapter one, we read those momentous words. "God who at sundry times, and in divers manners spoke unto our fathers by the prophets, hath in these last days spoken unto us by His own dear Son"( Hebrews 1:1-2 ).

And so the Father is affirming, "This is my beloved Son, in whom I am well pleased, hear ye Him." The law is represented, the prophets are represented, but now God is saying, "listen to Him," the full revelation of God, the pure revelation of God, the true revelation of God in Jesus Christ. "Hear ye Him."

And when the disciples heard it, they fell on their face, and they were frightened. And Jesus came and touched them, and said, Arise, don't be afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man is risen again from the dead ( Matthew 17:6-9 ).

Now just keep this quiet, don't go spreading it until I am risen from the dead.

And His disciples [a little confused,] said, Why is it that the scribes tell us that Elijah must first come? ( Matthew 17:10 )

Now again the question of Elijah and this question is a legitimate question, because in the last of the books of the prophets in the Old Testament, the book of Malachi, and in the last chapter, in fact one of very last promises of the old testament, the fifth verse of chapter four of Malachi, "Behold I will send you Elijah the prophet, before the coming of the great and awesome day of the Lord, and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."

So here is a prophesy that before the Lord comes, Elijah will first come to turn the hearts of the people to their fathers, that is to the religion of their fathers, and to the God of their fathers. And thus believing that Jesus was the Messiah, the Son of the living God, Peter had just confessed this six days earlier. "We know you're the Messiah, then where is Elijah? If Elijah has to first come, and here you are, where is Elijah?"

Now it needs to be noted, that Jesus declared, and notice carefully, verse eleven,

Elijah shall truly first come, and restore all things ( Matthew 17:11 ).

Jesus is reiterating the fact that that will happen; Elijah will indeed come and restore all things. Now the confusion in the minds of the disciples arose over the fact that they were anticipating that Jesus would immediately establish God's kingdom upon the earth. They were expecting it in their lifetime. They were waiting for Him to establish God's kingdom upon the earth. What they didn't know is that from the time of the Ascension of Jesus Christ until His coming to establish the kingdom, would be a long period of time. They did not foresee this two thousand-year interval that would exist, and thus, anticipating the immediate establishing of the kingdom. How do you fit together the fact that Elijah is going to first come? And Jesus repeats the prophecy of Malachi. "Elijah shall indeed first come, and restore all things."

Now when we get into the book of Revelation and John is dealing with the third section of the book, as he is talking about the things which will be after the church things, John declares in chapter eleven that he saw these two witnesses, and God gave to them power to witness for a period of time, three and a half years. And during the time of their witness, they will be able to exercise supernatural-type power. They will be able to stop the heavens, that it rain not during the time of their prophecy. They'll be able to call down fire from heaven to consume their enemies. The very things that Elijah did while he was here upon earth; praying, and it rained not, calling down fire upon the captains who were commissioned by the king to bring him back as captive.

And it is obvious that one of the two witnesses in Revelation chapter eleven will indeed be Elijah, and that is the complete fulfillment of what the Lord has declared here. Elijah shall first come and restore all things. However, inasmuch as there was a double coming of the Messiah, first in humiliation to bear the sins of many, to die in the place of us for our sins, and His second coming to come in power and glory to establish the kingdom of God.

So there were two forerunners, the one John the Baptist, and Jesus then said,

But I say unto you, that Elijah has come already, and they knew him not, but have done unto him whatever they pleased. Likewise also will the Son of man suffer of them. And the disciples understood that He was speaking to them of John the Baptist ( Matthew 17:12-13 ).

Now when Zacharias the priest was in the temple offering the incense, because when they cast lots that was his chore that he received in that particular course of his priesthood. As he was standing before the altar of God, offering the incense, suddenly there appeared unto him the angel Gabriel. And he was frightened, and he said, "Fear not, Zacharias, for you have found favor with God, and your wife Elisabeth in her old years is going to conceive and bear a son, and thou shalt call his name John, and he will go forth in the Spirit and in the power of Elijah, to turn the hearts of the children to their fathers"( Luke 1:13-17 ).

Now that was the prediction made by Gabriel to Zacharias the father of John the Baptist. And of course Zacharias said, "How can this be? My wife is an old woman, she is stricken with years, that is, she is bent over in years." And the angel said. "Because you've doubted the word of God, you'll not be able to speak until the day that the child is born"( Luke 1:18-20 ).

And the people all wondered why Zacharias was in the temple so long because they were waiting outside. The people would wait outside, and the priest would come out and give them God's blessings and so they were waiting for that blessing. And man, he was in there, and they watched the sundial going down, and what's taking him so long? And finally when he came out, they were amazed that he wasn't able to give them the blessing. He wasn't able to speak. He went back to the hill country. His wife Elisabeth conceived, and of course John the Baptist was born.

Now when John began his ministry he attracted many people. And they came out of the villages and out of the cities to be baptized, and to hear his words. And because the people were gathering to him, there was a stir among the Pharisees and Scribes and all, and they sent out certain men to him, to find out where he got his authority to do these things. Who gave you the authority? Who are you anyhow? Are you the Messiah? No. Are you Elijah? He said, no. Yet Jesus is declaring, "if you're able to receive it, this is Elijah, of whom the scripture spake".

Now not the complete fulfillment, not the restoring of all things, that the children to their fathers, and the restoring of the religious order, that will come when Elijah comes again preceding the coming of Jesus Christ during the time, just after the church is removed. So I have no anticipation of seeing Elijah, even as I have no anticipation of seeing the anti-christ. And I am not looking for Elijah. I am not looking for the anti-christ. I am looking for Jesus Christ to come and take me to be with Him, and then is when these other events will be triggered.

So Elijah will come again, Jesus said that. Elijah shall indeed come first to restore all things. "But Elijah has already come", Jesus said, "And they did not know him, but have done to him whatever they wished, and they are going to do the same, so am I going to be suffering at their hands."

Now,

When they came to the multitude, there came to him a certain man, kneeling down to him, and saying, Lord, have mercy on my son: for he is a lunatic ( Matthew 17:14-15 ),

The word in the Greek, literally is, "he's been struck by the moon". Now in those days, they felt that insanity was related to sleeping under a full moon, and thus the word, "lunatic". The word "Luna" in Latin, of course, is "moon".

And this is a feeling that has existed for many centuries, even before Christ's time. They felt that there was some relationship to mental illness and the moon. There does seem to be some kind of a relationship between mental illness and the moon because I know at full moon, it seems that all the loonies come out. In fact so much so, that during full moon the first couple days before and after, we always take the phone off the hook at night, because all times during the night we get phone calls from loonies during full moon. And it seems to be that it does something to them, and activates some kind of weird trigger inside their brains that cause them at full moon to begin to react and all.

So he is saying, "have mercy on my son, he's been struck by the moon." There was insanity there,

he is sore vexed: for oftentimes he falls in the fire, and many times in the water. And I brought them to your disciples, and they could not cure him ( Matthew 17:15-16 ).

Now it is interesting that this, of course, is after the time that Jesus had given to His disciples power over unclean spirits. And they went out and ministered in His power, and they came back rejoicing that even unclean spirits where subject unto them. And Jesus said, "don't rejoice that unclean spirits are subject unto you, but rejoice that your names are written in the Lamb's book of life." But they had exercised this power over unclean spirits, but here they seemed to be unable to do so.

I would like to point out one thing here that I think is quite significant, and I think that it is almost a rule. It seems to me that Satan is waiting at the bottom of the hill of every spiritual high experience that you may have. I know that after having a very beautiful spiritual experience, it seems that I am always tested and tried by the enemy. He tries to immediately come and rob you of that which God has given. You know God just blesses you and you're so excited and thrilled. "Oh Lord, it's good to be here, wow this is glorious, I don't want to leave Lord, I want to stay right here."

But you've got to keep going, and so when you get to the bottom of the hill, it seems like Satan is just waiting there to smack you, and to take away all of the glory and all of the blessing that you've just received. And so it is well to be armed, and to realize that no matter how great my spiritual blessing, I do not have an immunity from the attacks of the enemy. And many times after our greatest blessings, he is there to try to distract, to destroy, that which God has done.

And so here is this father, kneeling before Jesus, pleading for his son, and the disciples were unable to help him.

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. And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour ( Matthew 17:17-18 ).

So that which the disciples were unable to do, Jesus did immediately without a lot of hallow-balloo. He just rebuked the devil, and it departed out of him.

Then came the disciples to Jesus apart, and said, Why could not we cast him out? ( Matthew 17:19 )

It's a good question because they had been given authority and power, and here is one where they sought to do it, but were unable to do so.

And Jesus said unto them, Because of your unbelief: for verily I say unto you, if you have faith as a grain of mustard seed, you shall say to this mountain, Remove hence in the yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit this kind [that is this kind of faith] only goes out by prayer and fasting ( Matthew 17:20-21 ).

Now the disciples are wondering why they were powerless in this situation, and Jesus said, because of your unbelief. Now in another gospel it tells us, that while they were bringing this boy to Jesus, the devil threw him on the ground. The devil that was possessing him threw him on the ground, and he began to wallow on the ground, and everybody began to run to see what was happening. And it was very possible that when they brought the young man to the disciples that this demon manifested himself probably in some dramatic way, before the disciples, and they became so amazed at the power of the demons, and the demons ability to so distort and destroy a life, that they lost sight of the power of God.

And many times when we are observing the power of Satan and the work of the enemy by just our observation, unbelief begins to fill our hearts. We are so amazed at the power of Satan to destroy a life, that we forget the tremendous power of God, which is greater.

There are some very interesting stories of demonic activity even in this twentieth century. One of the most outstanding of all of them was of Theresa, who was in protective custody in the Bilibibe prison in the Philippines, because of these demons that would attack her, and bite her all over her body. When the attack was over she would end up with bite marks on the back of her neck, and on her back, places where it was totally impossible for her to bite herself. She was in solitary confinement, in a padded cell, but yet these attacks would take place.

The finest psychiatrists in all of the Philippines were brought to treat her, and none of them could do her any good. They finally suggested that they call for an American missionary, and at this time Reverend Sommeral and Bob McAllister were brought in to deal with the girl, Theresa. As they came in, these demons began to attack her. They saw her in one of these fits, and these bloody bite marks began to break out all over her body. And you look at something like that, and I tell you, suddenly unbelief begins to arise. I mean you believe in Satan and Satan's power, and you think, "Wow, that's horrible. Look at that." And it begins to strike sort of fear and terror in your own heart.

But these men fasted and prayed, and they were able through the power of the name of Jesus to command these evil spirits to leave her. When Theresa was freed, she told then Lester Somerall and Bob McAllister how these demons had been molesting her sexually. And how that whenever any man would approach her, that's when they would attack her because they were insanely jealous of any man approaching her, and that's when they would begin their attack on her body. And they warned her that when demons are cast out, they will come back and try and re-inhabit the body. And when they come back, that she was just to claim the victory of Jesus, and call on the name of Jesus and all. Which in a couple of days, these demons did come back, and she began to go into this fit, calling upon the name of Jesus and all, and she was delivered completely.

A very interesting and fascinating story. It was written up actually in Life Magazine, not her deliverance, just her case, because it was in the psychiatric annals. And her deliverance, of course, is told by Lester Somerall in his book called, "Bitten by Demons." He was the minister that God used, he and Bob McAllister to set Theresa free.

But when you see this kind of demonic activity, you become sort of captured by the power of demon activity that has a tendency of just sort of diminishing your faith. But thank God, greater is He that is in us, then he that is in the world. And we do have authority over all of these forces and powers. And as children of God we don't need to fear, we don't need to be in a position of, "oh, my, did you see that," or, "oh, isn't that awful." But we have authority and power through Jesus Christ over every force and power of darkness.

So Jesus said, "it's because of your unbelief, that's why you couldn't do it. Because if you just had the faith as a grain of mustard seed, you could say to the mountain over there, be removed and cast into the sea." It makes you wonder just how much faith do we have. "Howbeit," Jesus said, "This kind only goes out by fasting and prayer". That is, this kind of faith, or it could refer to this kind of demon; it could have been a demon of greater authority and power, because demons are ranked in authorities and powers.

And while they were still there in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: and they shall kill him, and the third day he shall be raised again. And they were exceeding sorry ( Matthew 17:22-23 ).

Now He told them this over and over, He was telling them this. He is on His road now to the cross. These are His final days. He is in Galilee, but soon they'll be journeying towards Jerusalem, and He is on the road to the cross. And so He is warning them over and over. "I am going to be slain, they're going to kill me. I am going to be betrayed, they're going to kill me, but on the third day I rise again."

Well, by the time Jesus said, "they're going to kill me," there was this thing that went on in their minds, "oh, no", and they never heard, "and I am going to rise again the third day." Somehow they had blanked that out. It wasn't until after His resurrection that they began to remember, "oh, yeah, He said He was going to rise on the third day, all right." But they didn't remember that part until after His resurrection.

It's interesting how that so many times we hear some shocking news, and our minds just sort of blank out with shock, and we don't hear the rest of the story. We don't record it; it doesn't sink in. We're so shocked by what we've heard. And whenever Jesus would talk about His death it was so shocking to them, because if He dies then how am I going to be prime minister. And they were so upset by His talk of His death, that they just didn't pick up the fact that He was also saying, "but on the third day I am going to rise again". And it is interesting that on the third day none of them were looking for His resurrection.

And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth your master pay tribute? And he said, Yes. And when he was come into the house, Jesus prevented him, saying, What do you think Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? And Peter said unto him, Well, strangers. Jesus said unto him, Then are the children free. Notwithstanding, lest we should offend them, go down to the sea, and cast in your hook, and take up the fish that you first catch; and when you open his mouth, then you'll find a piece of money: take it and give it to them for both of our taxes ( Matthew 17:24-27 ).

I love this. Once a fisherman, always a fisherman. Necessary to pay your taxes. Now Jesus could have said to Peter, now go dig over under the tree and you'll find a coin in the dirt or something. But what fisherman wants to be digging holes, unless he is digging for worms. He tells him to do something he enjoys doing, something that Peter just really loved. He loved to fish. So the Lord said oh, let's combine a little pleasure with business. Go fishing Peter, cast your hook in and the first fish that you catch when you pull it up, open it's mouth, take out the coin, and go pay our taxes for us.

You know serving the Lord can be the most delightful thing in the world. Jesus said, "my yoke is easy, my burden is light"( Matthew 11:30 ). God doesn't lay some heavy horrible burden upon us, and say, "all right, carry that." He delights to do good things for His children. God just delights doing good things for you.

Now you, who are fathers, if your son should come up to you and say, "Well Dad, I've just been thinking this morning how neat it is to live here at home. You pay all the bills; you give me money for my clothes. I don't have to worry about the light bills. I don't have to worry about food; it's always on the table. It's been so neat living here, Dad. I really appreciate all you've done for me. And I was just thinking Dad, and just to show my appreciation, today I want to do anything you want me to do. I just want to show you how thankful I am."

Now which of you fathers, if you had a son who came to you and said such a thing, would not first of all faint. But when they threw the water on you, and you recovered, what do you think you would say to your son, who has come to you in such appreciation, giving himself totally to your disposal? Would you try to think of the rottenest, most miserable job that he has been slacking on for months, "All right, I've got you where I want you, you know. First of all, start with those smelly garbage cans, and scourer them, get them clean." And lay out all of those miserable tasks. I don't think so.

If you're anything like me, I would be so pleased to see this attitude in my son. I'd want to make this a great day for him. I love him. He may not be as appreciative as he should, but I still love him. And the fact that he is showing some appreciation, I want to do something good for him. I say, "why don't we forget everything today, and let's go water skiing. Or, "I hear the surf is up, why don't we get our boards and go down and spend a day at the beach." I'd want to do these things that he would delight and be pleased in.

And you know our heavenly father is no different. When you come to God and say, "Oh, Lord I appreciate so much being your child. You've taken such good care of me and I really thank you and appreciate all that you've done. I don't have to worry, because you are watching over me, and I just want to give myself to you completely. Whatever you want me to do, Father, I am available to you."

Well, God doesn't think of all the miserable, nasty, rotten things now. Do this, do that, and make you rue the day that you committed your life fully to Him. He said hey, why don't you go fishing, that is, if you enjoy fishing. He let you do the things you like to do. He delights in giving good gifts to His children. "

Contending for the Faith

Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth: From a purely human perspective, Jesus’ command seems absurd. Such a command probably even challenges Peter’s faith. Nevertheless, Peter is to go immediately to the sea, cast in a hook (presumably not baited), and draw out the first fish. Jesus’ directive not only is a means of obtaining money to pay the temple tax, it also provides Peter with another lesson in what his confession of Jesus’ Sonship really means. As deity, the Son of the King is sovereign over the natural realm. If Jesus wants money to come from a fish’s mouth, then so be it. To a former fisherman like Peter, Jesus’ words no doubt make a lasting impression.

thou shalt find a piece of money: that take, and give unto them for me and thee: The coin Peter is to take from the fish’s mouth is the sater, equal to four drachmas (tetradrachmon) or equal to two Jewish half-shekels. The required half-shekel (two drachma) per person amount, therefore, is met exactly. MacArthur notes that because there are no actual two drachma coins in circulation, it was customary for two Jewish men to pay their tax together using the sater (89). Ellicott notes that this whole episode demonstrates the extreme poverty of Jesus and the apostles. Having returned from their extended travels in the north of Palestine, they are absolutely penniless with not even a sater between them (254).

Jesus’ compliance derives not from obligation but from humility. Not wanting to "offend" the Jews, He orders the tax to be paid. Jesus’ statement "lest we offend them" does not, however, simply refer to upsetting the Jewish leaders because they are already displeased with His ministry. The idea here is that Jesus does not want to put any kind of stumbling block in the way of His fellow Jews. Had Jesus refused to pay the tax, some might have mistakenly concluded that He despises the Temple and its worship. They might consequently reject Him. Jesus’ mode of conduct here sets forth a pattern for every Christian. It is better to humble oneself and do that which is not obligatory than to refuse and cast the wrong impression. In reality, Jesus’ attitude here sets the stage for the dispute about greatness that follows in the next chapter. Even Jesus is willing to humble Himself.

Dr. Constable's Expository Notes

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 (Matthew 16:13-17) and His program (Matthew 16:18 to Matthew 17:13). He now taught them principles that clarified His work and His person further.

Dr. Constable's Expository Notes

Appreciating Jesus’ sonship 17:24-27

Dr. Constable's Expository Notes

Even though He was exempt, Jesus would pay the tax because He did not want to offend anyone needlessly (cf. Matthew 5:29). Failure to pay the tax would create unnecessary problems. Because Peter was one of Jesus’ disciples and one of God’s children through faith in Jesus, he also had no obligation to pay the temple tax (cf. Matthew 12:1-8). Paul later followed Jesus’ example of not giving offense in a similar situation (1 Corinthians 8:13; 1 Corinthians 9:12; 1 Corinthians 9:22), as all God’s children should.

God had declared Jesus His Son clearly in the Transfiguration (Matthew 17:5) as well as at Jesus’ baptism. Yet Jesus’ glory remained veiled as He moved toward the Cross. This established a pattern for His disciples (cf. Matthew 18:1-5). Since the sons of God are exempt from maintaining the temple and its service, the end of this system of worship appeared to be approaching, as it was. Here is another indication that Jesus ended the Mosaic Law (Matthew 15:11). Again the disciples failed to grasp the major significance of these things until after the Resurrection.

What an impression this miracle must have made on Peter as a fisherman and on his fellow fishermen disciples! Imagine, not only catching a fish but a fish with money in its mouth. This was one of many miracles that Jesus performed for Peter. He healed Peter’s mother-in-law (Matthew 8:14-15), helped him catch fish (Luke 5:1-9), enabled him to walk on water (Matthew 14:22-33), healed Malchus’ ear (Matthew 26:47-56), and delivered him from prison (Acts 12). No wonder Peter could write, "Casting all your anxiety upon Him, because He cares for you" (1 Peter 5:7).

Jesus alone could obtain the stater (shekel) as He did. Again the sinless Man fulfilled the command of the Adamic Covenant to exercise dominion over the fish of the sea (cf. Matthew 8:27; Matthew 14:25). Even though He was free from the Law’s demands, being God’s Son, He submitted to them and miraculously provided for His disciples to do so. This demonstration of humility and power is even more impressive following as it does an announcement of Jesus’ passion.

Jesus proceeded to teach His disciples the importance of following the examples that He provided for them in the next section (ch. 18).

Barclay's Daily Study Bible

Chapter 17

THE MOUNT OF TRANSFIGURATION ( Matthew 17:1-8 )

17:1-8 Six days after, Jesus took Peter, and James, and John his brother, and brought them by themselves to a high mountain, and his appearance was changed in their presence. His face shone like the sun, and his garments became as white as the light. And, look you, Moses and Elijah appeared to them, talking with him. Peter said to Jesus, "Lord, it is a fine thing for us to be here. I will make three booths, one for you, one for Moses, and one for Elijah." While he was still speaking, look you, a shining cloud overshadowed them; and, look you, there came a voice out of the cloud saying, "This is my beloved Son, in whom I am well pleased. Hear him!" When the disciples heard that, they fell on their faces and were exceedingly afraid. Jesus came and touched them and said, "Rise, and do not be afraid." They lifted up their eyes, and saw no one, except Jesus alone.

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 ( Luke 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 ( Luke 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 ( Luke 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.

THE BENEDICTION OF THE PAST ( Matthew 17:1-8 continued)

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 ( Exodus 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 ( Exodus 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 ( 1 Kings 19:9-12). It is a strange thing that there was something awesome about the deaths of both Moses and Elijah. Deuteronomy 34:5-6 tells 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 ( 2 Kings 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" ( Luke 9:31). The word which is used for departure in the Greek is very significant. It is exodos ( G1841) , 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 ( Exodus 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" ( Exodus 40:34). It was in the cloud that the Lord descended to give the tables of the law to Moses ( Exodus 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" ( 1 Kings 8:10-11; compare 2 Chronicles 5:13-14; 2 Chronicles 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.

THE INSTRUCTION OF PETER ( Matthew 17:1-8 continued)

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" ( Psalms 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.

TEACHING THE WAY OF THE CROSS ( Matthew 17:9-13 ; Matthew 17:22-23 )

17:9-13,22,23 As they were coming down from the mountain, Jesus gave them strict injunctions: "Tell no man about the vision until the Son of Man has been raised from the dead." The disciples asked him, "Why then do the Scribes say that Elijah must first come?" He answered, "It is true that they say that Elijah is to come and will restore all things; but I tell you that Elijah has already come, and they did not recognize him, but they did to him what they wished. So also the Son of Man is to suffer at their hands." Then the disciples understood that he spoke to them about John the Baptizer.

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. Matthew 17:9-13 are 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" ( Malachi 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.

THE ESSENTIAL FAITH ( Matthew 17:14-20 )

17:14-20 When they came to the crowd, a man came to him and fell at his feet and said, "Sir, have pity on my son, for he is an epileptic, and he suffers severely; for often he falls into the fire, and often into the water; and I brought him to your disciples, and they were not able to cure him." Jesus answered, "O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him to me!" And Jesus spoke sternly to him, and the demon came out of him, and the boy was cured from that hour. Then the disciples came to Jesus in private and said, "Why were we not able to cast out the demon?" Jesus said to them, "Because of the littleness of your faith. This is the truth I tell you--if you have your faith as a grain of mustard seed, you will say to this mountain, 'Be removed from here,' and it will remove. So nothing will be impossible to you."

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 ( G4583) , 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 ( Matthew 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.

THE TEMPLE TAX ( Matthew 17:24-27 )

17:24-27 When they came to Capernaum, those who received the half-shekel Temple tax came to Peter and said, "Does your teacher not pay the tax?" Peter said, "He does pay it." When he had gone into the house, before he could speak, Jesus said to him, "What do you think, Simon? From whom do earthly kings take tax and tribute? From their sons or from strangers?" When he said, "From strangers," Jesus said to him, "So then the sons are free. But, so as not to set a stumbling-block in anyone's way, go to the sea, and cast a hook into it, and take the first fish which comes up; and when you have opened its mouth, you will find a shekel. Take it and give it to them for me and for you."

The Temple at Jerusalem was a costly place to run. There were the daily morning and evening sacrifices which each involved the offering of a year-old lamb. Along with the lamb were offered wine and flour and oil. The incense which was burned every day had to be bought and prepared. The costly hangings and the robes of the priests constantly wore out; and the robe of the High Priest was itself worth a king's ransom. All this required money.

So, on the basis of Exodus 30:13, it was laid down that every male Jew over twenty years of age must pay an annual Temple tax of one half-shekel. In the days of Nehemiah, when the people were poor, it was one-third of a shekel. One half-shekel was equal to two Greek drachmae ( G1406) ; and the tax was commonly called the didrachm ( G1323) , as it is called in this passage. The value of the tax was about 8 pence; and that sum must be evaluated in the light of the fact that a working man's wage in Palestine in the time of Jesus was only 3 1/2 pence. The tax was in fact the equivalent of two days' pay. It brought into the Temple treasury no less than about 76,000 British pounds a year. Theoretically the tax was obligatory and the Temple authorities had power to distrain upon a man's goods, if he failed to pay.

The method of collection was carefully organized. On the first of the month Adar, which is March of our year, announcement was made in all the towns and villages of Palestine that the time to pay the tax had come. On the fifteenth of the month, booths were set up in each town and village, and at the booths the tax was paid. If the tax was not paid by the twenty-fifth of Adar, it could only be paid direct to the Temple in Jerusalem.

In this passage we see Jesus paying this Temple tax. The tax authorities came to Peter and asked him if his Master paid his taxes. There is little doubt that the question was asked with malicious intent and that the hope was that Jesus would refuse to pay; for, if he refused, the orthodox would have a ground of accusation against him. Peter's immediate answer was that Jesus did pay. Then he went and told Jesus of the situation, and Jesus used a kind of parable in Matthew 17:25-26.

The picture drawn has two possibilities but in either case the meaning is the same.

(i) In the ancient world conquering and colonizing nations had little or no idea of governing for the benefit of subject peoples. Rather, they considered that the subject peoples existed to make things easier for them. The result was that a king's own nation never paid tribute, if there were any nations subject to it. It was the subject nations who bore the burden and who paid the tax. So Jesus may be saying, "God is the King of Israel; but we are the true Israel, for we are the citizens of the Kingdom of Heaven; outsiders may have to pay; but we are free."

(ii) The picture is more likely a much simpler one than that. If any king imposed taxes on a nation, he certainly did not impose them on his own family. It was indeed for the support of his own household that the taxes were imposed. The tax in question was for the Temple, which was the house of God. Jesus was the Son of God. Did he not say when his parents sought him in Jerusalem: "Did you not know that I must be in my Father's house?" ( Luke 2:49). How could the Son be under obligation to pay the tax which was for his own Father's house?

None the less Jesus said that they must pay, not because of the compulsion of the law, but because of a higher duty. He said they must pay "lest we should offend them." The New Testament always uses the verb to offend (skandalizein, G4624) and the noun offence (skandalon, G4625) in a special way. The verb never means to insult or to annoy or to injure the pride of. It always means to put a stumbling-block in someone's way, to cause someone to trip up and to fall. Therefore Jesus is saying: "We must pay so as not to set a bad example to others. We must not only do our duty, we must go beyond duty, in order that we may show others what they ought to do." Jesus would allow himself nothing which might make someone else think less of the ordinary obligation of life. In life there may sometimes be exemptions we could claim; there may be things we could quite safely allow ourselves to do. But we must claim nothing and allow ourselves nothing which might possibly be a bad example to someone else.

We may well ask why is it that this story was ever transmitted at all? For reasons of space the gospel writers had to select their material. Why select this story? Matthew's gospel was written between A.D. 80 and 90. Now just a little before that time Jews and Jewish Christians had been faced with a very real and a very disturbing problem. We saw that every male Jew over twenty had to pay the Temple tax; but the Temple was totally destroyed in A.D. 70, never to be rebuilt. After the destruction of the Temple, Vespasian, the Roman emperor, enacted that the half-shekel Temple tax should now be paid to the treasury of the Temple of Jupiter Capitolinus in Rome.

Here indeed was a problem. Many of the Jews and of the Jewish Christians were violently inclined to rebel against this enactment. Any such widespread rebellion would have had disastrous consequences, for it would have been utterly crushed at once, and would have gained the Jews and the Christians the reputation of being bad and disloyal and disaffected citizens.

This story was put into the gospels to tell the Christians, especially the Jewish Christians, that, however unpleasant they might be, the duties of a citizen must be shouldered. It tells us that Christianity and good citizenship go hand in hand. The Christian who exempts himself from the duties of good citizenship is not only failing in citizenship, he is also failing in Christianity.

HOW TO PAY OUR DEBTS ( Matthew 17:24-27 continued)

Now we come to the story itself If we take it with a bald and crude literalism, it means that Jesus told Peter to go and catch a fish, and that he would find a stater in the fish's mouth which would be sufficient to pay the tax for both of them. It is not irrelevant to note that the gospel never tells us that Peter did so. The story ends with Jesus' saying.

Before we begin to examine the story we must remember that all oriental people love to say a thing in the most dramatic and vivid way possible; and that they love to say a thing with the flash of a smile. This miracle is difficult on three grounds.

(i) God does not send a miracle to enable us to do what we can quite well do for ourselves. That would be to harm us and not to help us. However poor the disciples were, they did not need a miracle to enable them to earn two half-shekels. It was not beyond human power to earn such a sum.

(ii) This miracle transgresses the great decision of Jesus that he would never use his miraculous power for his own ends. He could have turned stones into bread to satisfy his own hunger--but he refused. He could have used his power to enhance his own prestige as a wonder-worker--but he refused. In the wilderness Jesus decided once and for all that he would not and could not selfishly use his power. If this story is taken with a crude literalism, it does show Jesus using his divine power to satisfy his own personal needs--and that is what Jesus would never do.

(iii) If this miracle is taken literally, there is a sense in which it is even immoral. Life would become chaotic if a man could pay his debts by finding coins in fishes' mouths. Life was never meant to be arranged in such a way that men could meet their obligations in such a lazy and effortless way. "The gods," said one of the great Greeks, "have ordained that sweat should be the price of all things." That is just as true for the Christian thinker as it was for the Greek.

If all this is so, what are we to say? Are we to say that this is a mere legendary story, mere imaginative fiction, with no truth behind it at all? Far from it. Beyond a doubt something happened.

Let us remember again the Jewish love of dramatic vividness. Undoubtedly what happened was this. Jesus said to Peter: "Yes, Peter. You're right. We, too, must pay our just and lawful debts. Well, you know how to do it. Back you go to the fishing for a day. You'll get plenty of money in the fishes' mouths to pay our dues! A day at the fishing will soon produce all we need."

Jesus was saying, "Back to your job, Peter; that's the way to pay your debts." So the typist will find a new coat in the keys of her typewriter. The motor mechanic will find food for himself and his wife and family in the cylinder of the motor car. The teacher will find money to pay his way in the blackboard and the chalk. The clerk will find enough to support himself and his dear ones in the ledger and in the account sheets.

When Jesus said this, he said it with that swift smile of his and with his gift for dramatic language. He was not telling Peter literally to get coins in fishes' mouths. He was telling him that in his day's work he would get what he needed to pay his way.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Matthew 17:27

Open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours (Matthew 17:27). The coin found in the fish’s mouth was the statēr, a common coin minted in Tyre or Antioch. It was the equivalent of the tetradrachma or two didrachma, hence, one shekel (see “Equivalence Table of Weights and Coinage at the Time of Jesus” at Matthew 18:25). A treasure jar found at Qumran dating to around 10 b.c. was filled with Tyrian staters (shekels), which bore the laureate head of Baal Melkart portrayed as a Grecian Heracles; on the other side the Seleucid eagle strode fiercely toward the left with a palm of victory and the Greek legend: “Of Tyre the Holy City-of-Refuge.” This is one of many indications that Herod the Great originally had these coins minted in Jerusalem for use in paying the temple tax. It is estimated that the temple tax drew in silver alone the equivalent of 14.5 tons every year. Silver stat ērs were most likely the coins paid to Judas for his betrayal of Jesus (cf. 26:16). ^- Zondervan Illustrated Bible Backgrounds Commentary: Matthew, Mark, Luke (Vol. 1, p. 111).

Gill's Exposition of the Whole Bible

Notwithstanding, lest we should offend them,.... Though Christ could have maintained his right of exemption from payment, by such strong and clear reasons and arguments; yet he chose to forego it, lest any should be offended with him, and look upon him as a transgressor of the law; one that had no regard to the temple, and slighted the worship and service of it, and so be prejudiced against him, and his doctrines: which, by the way, may teach us to be careful to give no offence, to Jew or Gentile, or the church of God; though it may be to our own disadvantage, when the honour and interest of religion lie at stake. This is following the example of Christ, who therefore said to Peter,

go thou to the sea; of Tiberias, which was near this city,

and cast an hook; a fisher's hook into it:

and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of money: a "stater", as in the original text, the same with the אסתירא of the Talmudists; and which word the Syriac version here retains, and was, they w tell us, of the same value with a "sela", or "shekel" of the province. The Arabic and Persic versions render it, by "four drachms", which also were the same with a "shekel": and so was just enough to pay the two half shekels, for Christ and Peter, and was worth, of our money, near "half a crown"; and not "nearly a crown", as in a late paraphrase is said, through mistake. This was a wonderful instance of the omniscience of Christ, who knew there was in such a fish, such a piece of money, as exactly answered the present exigence, and that that would come first to Peter's hook; and of his omnipotence, if not in forming this piece of money immediately in the fish's mouth, as is thought by some, yet in causing this fish to come to Peter's hook first, and as soon as cast in; and of his power and dominion over all creatures, even over the fishes of the sea; and so proved himself to be what he suggested, the Son of the King of kings; and to be a greater person than the kings of the earth, to whom tribute was paid: and yet, at the same time, it declares his great poverty as man, that he had not a shekel to pay on such an occasion, without working a miracle; and his great condescension to do it, rather than give offence by non-payment:

and take, and give unto them for me and thee; for the half shekel was expected of Peter, as well as of Christ, and he had not wherewith to pay it; and this Christ knew, and therefore provides for both. But why did not Christ pay for the other disciples, as well as for himself and Peter? It may be replied, that this money would pay for no more than two: but this is not a full answer; Christ could have ordered more money in the same way he did this: it may then be further said, that only he and Peter were looked upon as inhabitants of this place; and so the rest were not called upon here, but in their respective cities, where they might pay also, and, besides, were not now present.

w Gloss. in T. Bab. Cetubot, fol. 64. 1. & 105. 1. & Bava Metzia, fol. 102. 2.

Henry's Complete Commentary on the Bible

      24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?   25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?   26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.   27 Notwithstanding, lest we should offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

      We have here an account of Christ's paying tribute.

      I. Observe how it was demanded, Matthew 17:24; Matthew 17:24. Christ was now at Capernaum, his headquarters, where he mostly resided; he did not keep from thence, to decline being called upon for his dues, but rather came thither, to be ready to pay them.

      1. The tribute demanded was not any civil payment to the Roman powers, that was strictly exacted by the publicans, but the church-duties, the half shekel, about fifteen pence, which were required from every person or the service of the temple, and the defraying of the expenses of the worship there; it is called a ransom for the soul,Exodus 30:12, c. This was not so strictly exacted now as sometimes it had been, especially not in Galilee.

      2. The demand was very modest the collectors stood in such awe of Christ, because of his mighty works, that they durst not speak to him about it, but applied themselves to Peter, whose house was in Capernaum, and probably in his house Christ lodged; he therefore was fittest to be spoken to as the housekeeper, and they presumed he knew his Master's mind. Their question is, Doth not your master pay tribute? Some think that they sought an occasion against him, designing, if he refused, to represent him as disaffected to the temple-service, and his followers as lawless people, that would pay neither toll, tribute, nor custom,Ezra 4:13. It should rather seem, they asked this with respect, intimating, that if he had any privilege to exempt him from this payment, they would not insist upon it.

      Peter presently his word for his Master; "Yes, certainly; my Master pays tribute; it is his principle and practice; you need not fear moving it to him." (1.) He was made under the law (Galatians 4:4); therefore under this law he was paid for at forty days old (Luke 2:22), and now he paid for himself, as one who, in his state of humiliation, had taken upon him the form of a servant,Philippians 2:7; Philippians 2:8. (2.) He was made sin for us, and was sent forth in the likeness of sinful flesh,Romans 8:3. Now this tax paid to the temple is called an atonement for the soul,Exodus 30:15. Christ, that in every thing he might appear in the likeness of sinners, paid it though he had no sin to atone for. (3.) Thus it became him to fulfil all righteousness,Matthew 3:15; Matthew 3:15. He did this to set an example, [1.] Of rendering to all their due, tribute to whom tribute is due,Romans 13:7. The kingdom of Christ not being of this world, the favourites and officers of it are so far from having a power granted them, as such, to tax other people's purses, that theirs are made liable to the powers that are. [2.] Of contributing to the support of the public worship of God in the places where we are. If we reap spiritual things, it is fit that we should return carnal things. The temple was now made a den of thieves, and the temple-worship a pretence for the opposition which the chief priests gave to Christ and his doctrine; and yet Christ paid this tribute. Note, Church-duties, legally imposed, are to be paid, notwithstanding church-corruptions. We must take care not to use our liberty as a cloak of covetousness or maliciousness,1 Peter 2:16. If Christ pay tribute, who can pretend an exemption?

      II. How it was disputed (Matthew 17:25; Matthew 17:25), not with the collectors themselves, lest they should be irritated, but with Peter, that he might be satisfied in the reason why Christ paid tribute, and might not mistake about it. He brought the collectors into the house; but Christ anticipated him, to give him a proof of his omniscience, and that no thought can be withholden from him. The disciples of Christ are never attacked without his knowledge.

      Now, 1. He appeals to the way of the kings of the earth, which is, to take tribute of strangers, of the subjects of their kingdom, or foreigners that deal with them, but not of their own children that are of their families; there is such a community of goods between parents and children, and a joint-interest in what they have, that it would be absurd for the parents to levy taxes upon the children, or demand any thing from them; it is like one hand taxing the other.

      2. He applies this to himself; Then are the children free. Christ is the Son of God, and Heir of all things; the temple is his temple (Malachi 3:1), his Father's house (John 2:16), in it he is faithful as a Son in his own house (Hebrews 3:6), and therefore not obliged to pay this tax for the service of the temple. Thus Christ asserts his right, lest his paying this tribute should be misimproved to the weakening of his title as the Son of God, and the King of Israel, and should have looked like a disowning of it himself. These immunities of the children are to be extended no further than our Lord Jesus himself. God's children are freed by grace and adoption from the slavery of sin and Satan, but not from their subjection to civil magistrates in civil things; here the law of Christ is express; Let every soul (sanctified souls not excepted) be subject to the higher powers. Render to Cæsar the things that are Cæsar's.

      III. How it was paid, notwithstanding, Matthew 17:27; Matthew 17:27.

      1. For what reason Christ waived his privilege, and paid this tribute, though he was entitled to an exemption--Lest we should offend them. Few knew, as Peter did, that he was the Son of God; and it would have been a diminution to the honour of that great truth, which was yet a secret, to advance it now, to serve such a purpose as this. Therefore Christ drops that argument, and considers, that if he should refuse this payment, it would increase people's prejudice against him and his doctrine, and alienate their affections from him, and therefore he resolves to pay it. Note, Christian prudence and humility teach us, in many cases, to recede from our right, rather than give offence by insisting upon it. We must never decline our duty for fear of giving offence (Christ's preaching and miracles offended them, yet he went on with him, Matthew 15:12; Matthew 15:13, better offend men than God); but we must sometimes deny ourselves in that which is our secular interest, rather than give offence; as Paul, 1 Corinthians 8:13; Romans 14:13.

      2. What course he took for the payment of this tax; he furnished himself with money for it out of the mouth of a fish (Matthew 17:27; Matthew 17:27), wherein appears,

      (1.) The poverty of Christ; he had not fifteen pence at command to pay his tax with, though he cured so many that were diseased; it seems, he did all gratis; for our sakes he became poor,2 Corinthians 8:9. In his ordinary expenses, he lived upon alms (Luke 8:3), and in extraordinary ones, he lived upon miracles. He did not order Judas to pay this out of the bag which he carried; that was for subsistence, and he would not order that for his particular use, which was intended for the benefit of the community.

      (2.) The power of Christ, in fetching money out of a fish's mouth for this purpose. Whether his omnipotence put it there, or his omniscience knew that it was there, it comes all to one; it was an evidence of his divinity, and that he is Lord of hosts. Those creatures that are most remote from man are at the command of Christ, even the fishes of the sea are under his feet (Psalms 8:5); and to evidence his dominion in this lower world, and to accommodate himself to his present state of humiliation, he chose to take it out of a fish's mouth, when he could have taken it out of an angel's hand. Now observe,

      [1.] Peter must catch the fish by angling. Even in miracles he would use means to encourage industry and endeavour. Peter has something to do, and it is in the way of his own calling too; to teach us diligence in the employment we are called to, and called in. Do we expect that Christ should give to us? Let us be ready to work for him.

      [2.] The fish came up, with money in the mouth of it, which represents to us the reward of obedience in obedience. What work we do at Christ's command brings its own pay along with it: In keeping God's commands, as well as after keeping them, there is great reward,Psalms 19:11. Peter was made a fisher of men, and those that he caught thus, came up; where the heart is opened to entertain Christ's word, the hand is open to encourage his ministers.

      [3.] The piece of money was just enough to pay the tax for Christ and Peter. Thou shalt find a stater, the value of a Jewish shekel, which would pay the poll-tax for two, for it was half a shekel, Exodus 30:13. Christ could as easily have commanded a bag of money as a piece of money; but he would teach us not to covet superfluities, but, having enough for our present occasions, therewith to be content, and not to distrust God, though we live but from hand to mouth. Christ made the fish his cash-keeper; and why may not we make God's providence our storehouse and treasury? If we have a competency for today, let to-morrow take thought for the things of itself. Christ paid for himself and Peter, because it is probable that here he only was assessed, and of him it was at this time demanded; perhaps the rest had paid already, or were to pay elsewhere. The papists make a great mystery of Christ's paying for Peter, as if this made him the head and representative of the whole church; whereas the payment of tribute for him was rather a sign of subjection than of superiority. His pretended successors pay no tribute, but exact it. Peter fished for this money, and therefore part of it went for his use. Those that are workers together with Christ in winning souls shall shine with him. Give it for thee and me. What Christ paid for himself was looked upon as a debt; what he paid for Peter was a courtesy to him. Note, it is a desirable thing, if God so please, to have wherewithal of this world's goods, not only to be just, but to be kind; not only to be charitable to the poor, but obliging to our friends. What is a great estate good for, but that it enables a man to do so much the more good?

      Lastly, Observe, The evangelist records here the orders Christ gave to Peter, the warrant; the effect is not particularly mentioned, but taken for granted, and justly; for, with Christ, saying and doing are the same thing.

Kelly Commentary on Books of the Bible

Chapter 8, which opens the portion that comes before us tonight, is a striking illustration as well as proof of the method which God has been pleased to employ in giving us the apostle Matthew's account of our Lord Jesus. The dispensational aim here leads to a more manifest disregard of the bare circumstance of time than in any other specimen of these gospels. This is the more to be noticed, inasmuch as the gospel of Matthew has been in general adopted as the standard of time, save by those who have rather inclined to Luke as supplying the desideratum. To me it is evident, from a careful comparison of them all, as I think it is capable of clear and adequate proof to an unprejudiced Christian mind, that neither Matthew nor Luke confines himself to such an order of events. Of course, both do preserve chronological order when it is compatible with the objects the Holy Spirit had in inspiring them; but in both the order of time is subordinated to still greater purposes which God had in view. If we compare the eighth chapter, for example, with the corresponding circumstances, as far as they appear, in the gospel of Mark, we shall find the latter gives us notes of time, which leave no doubt on my mind that Mark adheres to the scale of time: the design of the Holy Ghost required it, instead of dispensing with it in his case. The question fairly arises, Why it is that the Holy Ghost has been pleased so remarkably to leave time out of the question in this chapter, as well as in the next? The same indifference to the mere sequence of events is found occasionally in other parts of the gospel; but I have purposely dwelt upon this chapter 8, because here we have it throughout, and at the same time with evidence exceedingly simple and convincing.

The first thing to be remarked is, that the leper was an early incident in the manifestation of the healing power of our Lord. In his defilement he came to Jesus and sought to be cleansed, before the delivery of the sermon on the mount. Accordingly, notice that, in the manner in which the Holy Ghost introduces it, there is no statement of time whatever. No doubt the first verse says, that "when He was come down from the mount, great multitudes followed Him;" but then the second verse gives no intimation that the subject which follows is to be taken as chronologically subsequent. It does not say, that " then there came a leper," or " immediately there came a leper." No word whatever implies that the cleansing of the leper happened at that time. It says simply, "And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean." Verse 4 seems quite adverse to the idea that great multitudes were witnesses of the cure; for why "tell no man," if so many knew it already? Inattention to this has perplexed many. They have not seized the aim of each gospel. They have treated the Bible either with levity, or as too awful a book to be apprehended really; not with the reverence of faith, which waits on Him, and fails not in due time to understand His word. God does not permit Scripture to be thus used without losing its force, its beauty, and the grand object for which it was written.

If we turn toMark 1:1-45; Mark 1:1-45, the proof of what I have said will appear as to the leper. At its close we see the leper approaching the Lord, after He had been preaching throughout Galilee and casting out devils. In Mark 2:1-28 it says, "And again he entered into Capernaum." He had been there before. Then, in Mark 3:1-35, there are notes of time more or less strong. In verse 13 our Lord "goeth up into a mountain, and calleth unto him whom he would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach." To him who compares this with Luke 6:1-49, there need not remain a question as to the identity of the scene. They are the circumstances that preceded the discourse upon the mount, as given in Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29. It was after our Lord had called the twelve, and ordained them not after He had sent them forth, but after He had appointed them apostles that the Lord comes down to a plateau upon the mountain, instead of remaining upon the more elevated parts where He had been before. Descending then upon the plateau, He delivered what is commonly called the Sermon on the Mount.

Examine the Scripture, and you will see for yourselves. It is not a thing that can be settled by a mere assertion. On the other hand, it is not too much to say, that the same Scriptures which convince one unbiassed mind that pays heed to these notes of time, will produce no less effect on others. If I assume from the words "set forth in order," in the beginning of Luke's gospel, that therefore his is the chronological account, it will only lead me into confusion, both as to Luke and the other gospels; for proofs abound that the order of Luke, most methodical as he is, is by no means absolutely that of time. Of course, there is often the order of time, but through the central part, and not infrequently elsewhere, his setting forth in order turns on another principle, quite independent of mere succession of events. In other words, it is certain that in the gospel of Luke, in whose preface we have expressly the words "set in order," the Holy Ghost does in no way tie Himself to what, after all, is the most elementary form of arrangement; for it needs little observation to see, that the simple sequence of facts as they occurred is that which demands a faithful enumeration, and nothing more. Whereas, on the contrary, there are other kinds of order that call for more profound thought and enlarged views, if we may speak now after the manner of men; and, indeed, I deny not that these the Holy Ghost employed in His own wisdom, though it is hardly needful to say He could, if He pleased, demonstrate His superiority to any means or qualifications whatsoever. He could and did form His instruments according to His own sovereign will. It is a question, then, of internal evidence, what that particular order is which God has employed in each different gospel. Particular epochs in Luke are noted with great care; but, speaking now of the general course of the Lord's life, a little attention will discover, from the immensely greater preponderance paid to the consideration of time in the second gospel, that there we have events from first to last given to us in their consecutive order. It appears to me, that the nature or aim of Mark's gospel demands this. The grounds of such a judgment will naturally come before us ere long: I can merely refer to it now as my conviction.

If this be a sound judgment, the comparison of the first chapter of Mark affords decisive evidence that the Holy Ghost in Matthew has taken the leper out of the mere time and circumstances of actual occurrence, and has reserved his case for a wholly different service. It is true that in this particular instance Mark no more surrounds the leper with notes of time and place than do Matthew and Luke. We are dependent, therefore, for determining this case, on the fact that Mark does habitually adhere to the chain of events. But if Matthew here laid aside all question of time, it was in view of other and weightier considerations for his object. In other words, the leper is here introduced after the sermon on the mount, though, in fact, the circumstance took place long before it. The design is, I think, manifest: the Spirit of God is here giving a vivid picture of the manifestation of the Messiah, of His divine glory, of His grace and power, with the effect of this manifestation. Hence it is that He has grouped together circumstances which make this plain, without raising the question of when they occurred; in fact, they range over a large space, and, otherwise viewed, are in total disorder. Thus it is easy to see, that the reason for here putting together the leper and the centurion lies in the Lord's dealing with the Jew, on the one hand, and, on the other hand, in His deep grace working in the Gentile's heart, and forming his faith, as well as answering it, according to His own heart. The leper approaches the Lord with homage, but with a most inadequate belief in His love and readiness to meet his need. The Saviour, while He puts forth His hand, touching him as man, and yet as none but Jehovah might dare to do, dispels the hopeless disease at once. Thus, and after the tenderest sort, there is that which evidences the Messiah on earth present to heal His people who appeal to Him; and the Jew, above all counting upon His bodily presence demanding it, I may say, according to the warrant of prophecy, finds in Jesus not merely the man, but the God of Israel. Who but God could heal? Who could touch the leper save Emmanuel? A mere Jew would have been defiled. He who gave the law maintained its authority, and used it as an occasion for testifying His own power and presence. Would any man make of the Messiah a mere man and a mere subject of the law given by Moses? Let them read their error in One who was evidently superior to the condition and the ruin of man in Israel. Let them recognize the power that banished the leprosy, and the grace withal that touched the leper. It was true that He was made of woman, and made under the law; but He was Jehovah Himself, that lowly Nazarene. However suitable to the Jewish expectation that He should be found a man, undeniably there was that apparent which was infinitely above the Jew's thought; for the Jew showed his own degradation and unbelief in the low ideas he entertained of the Messiah. He was really God in man; and all these wonderful features are here presented and compressed in this most simple, but at the same time significant, action of the Saviour the fitting frontispiece to Matthew's manifestation of the Messiah to Israel.

In immediate juxtaposition to this stands the Gentile centurion, who seeks healing for his servant. Considerable time, it is true, elapsed between the two facts; but this only makes it the more sure and plain, that they are grouped together with a divine purpose. The Lord then had been shown such as He was towards Israel, had Israel in their leprosy come to Him, as did the leper, even with a faith exceedingly short of that which was due to His real glory and His love. But Israel had no sense of their leprosy; and they valued not, but despised, their Messiah, albeit divine I might almost say because divine. Next, we behold Him meeting the centurion after another manner altogether. If He offers to go to his house, it was to bring out the faith that He had created in the heart of the centurion. Gentile as he was, he was for that very, reason the less narrowed in his thoughts of the Saviour by the prevalent notions of Israel, yea, or even by Old Testament hopes, precious as they are. God had given his soul a deeper, fuller sight of Christ; for the Gentile's words prove that he had apprehended God in the man who was healing at that moment all sickness and disease in Galilee. I say not how fax he had realized this profound truth; I say not that he could have defined his thoughts; but he knew and declared His command of all as truly God. In him there was a spiritual force far beyond that found in the leper, to whom the hand that touched, as well as cleansed, him proclaimed Israel's need and state as truly as Emmanuel's grace.

As for the Gentile, the Lord's proffer to go and heal his servant brought out the singular strength of his faith. "Lord, I am not worthy that thou shouldest come under my roof" He had only to say in a word, and his servant should be healed. The bodily presence of the Messiah was not needed. God could not be limited by a question of place; His word was enough. Disease must obey Him, as the soldier or the servant obeyed the centurion, their superior. What an anticipation of the walk by faith, not by sight, in which the Gentiles, when called, ought to have glorified God, when the rejection of the Messiah by His own ancient people gave occasion to the Gentile call as a distinct thing! It is evident that the bodily presence of the Messiah is the very essence of the former scene, as it ought to be in dealing with the leper, who is a kind of type of what Israel should have been in seeking cleansing at His hands. So, on the other hand, the centurion sets forth with no less aptness the characteristic faith that suits the Gentile, in a simplicity which looks for nothing but the word of His mouth, is perfectly content with it, knows that, whatever the disease may be, He has only to speak the word, and it is done according to His divine will. That blessed One was here whom he knew to be God, who was to him the impersonation of divine power and goodness His presence was uncalled for, His word more than enough. The Lord admired the faith superior to Israel's, and took that occasion to intimate the casting out of the sons or natural heirs of the kingdom, and the entrance of many from east and west to sit down with Abraham, and Isaac, and Jacob, in the kingdom of the heavens. What can be conceived so perfectly to illustrate the great design of the gospel of Matthew?

Thus, in the scene of the leper, we have Jesus presented as "Jehovah that healeth Israel," as man here below, and in Jewish relationships, still maintaining the law. Next, we find Him confessed by the centurion, no longer as the Messiah, when actually with them, confessed according to a faith which saw the deeper glory of His person as supreme, competent to heal, no matter where, or whom, or what, by a word; and this the Lord Himself hails as the foreshadowing of a rich incoming of many multitudes to the praise of His name, when the Jews should be cast out. Evidently it is the change of dispensation that is in question and at hand, the cutting off of the fleshly seed for their unbelief, and the bringing in of numerous believers in the name of the Lord from among the Gentiles.

Then follows another incident, which equally proves that the Spirit of God is not here reciting the facts in their natural succession; for it is assuredly not at this moment historically that the Lord goes into the house of Peter, sees there his wife's mother laid sick of a fever, touches her hand, and raises her up, so that she ministers unto them at once. In this we have another striking illustration of the same principle, because this miracle, in point of fact, was wrought long before the healing of the centurion's servant, or even of the leper. This, too, we ascertain from Mark 1:1-45, where there are clear marks of the time. The Lord was in Capernaum, where Peter lived; and on a certain Sabbath-day, after the call of Peter, wrought in the synagogue mighty deeds, which are here recorded, and by Luke also. Verse 29 gives us strict time. "And forthwith when they were come out of the synagogue they entered into the house of Simon and Andrew, with James and John; but Simon's wife's mother was sick of a fever, and anon they tell Him of her. And He came and took her by the hand, and lifted her up, and immediately the fever left her, and she ministered unto them." It would require the credulity of a sceptic to believe that this is not the self-same fact that we have before us inMatthew 8:1-34; Matthew 8:1-34. I feel sure that no Christian harbours a doubt about it. But if this be so, there is here absolute certainty that our Lord, on the very Sabbath in which He cast out the unclean spirit from the man in the synagogue of Capernaum, immediately after quitting the synagogue, entered the house of Peter, and that there and then He healed Peter's wife's mother of the fever. Subsequent, considerably, to this was the case of the centurion's servant, preceded a good while before by the cleansing of the leper.

How are we to account for a selection so marked, an elimination of time so complete? Surely not by inaccuracy; surely not by indifference to order, but contrariwise by divine wisdom that arranged the facts with a view to a purpose worthy of itself: God's arrangement of all things more particularly in this part of Matthew to give us an adequate manifestation of the Messiah; and, as we have seen, first, what He was to the appeal of the Jew; next, what He was and would be to Gentile faith, in still richer form and fulness. So now we have, in the healing of Peter's mother-in-law, another fact containing a principle of great value, that His grace towards the Gentile does not in the least degree blunt His heart to the claims of relationship after the flesh. It was clearly a question of connection with the apostle of the circumcision ( i.e., Peter's wife's mother). We have the natural tie here brought into prominence; and this was a claim that Christ slighted not. For He loved Peter felt for him, and his wife's mother was precious in His sight. This sets forth not at all the way in which the Christian stands related to Christ; for even though we had known Him after the flesh, henceforth know we Him no more. But it is expressly the pattern after which He was to deal, and will deal, with Israel. Zion may say of the Lord who laboured in vain, whom the nation abhorred, "The Lord hath forsaken me, and my Lord hath forgotten me." Not so. "Can a woman forget her sucking child? yea, they may forget, yet will not I forget thee. Behold, I have graven thee upon the palms of my hands." Thus it is shown that, though we have rich grace to the Gentile, there is the remembrance of natural relationship still.

In the evening multitudes are brought, taking advantage of the power that had so shown itself, publicly in the synagogue, and privately in the house of Peter; and the Lord accomplished the words ofIsaiah 53:4; Isaiah 53:4: "Himself," it is said, "took our infirmities, and bare our sicknesses," an oracle we might do well to consider in the limit of its application here. In what sense did Jesus, our Lord, take their infirmities, and bear their sicknesses? In this, as I believe, that He never employed the virtue that was in Him to meet sickness or infirmity as a matter of mere power, but in deep compassionate feeling He entered into the whole reality of the case. He healed, and bore its burden on His heart before God, as truly as He took it away from men. It was precisely because He was Himself untouchable by sickness and infirmity, that He was free so to take up each consequence of sin thus. Therefore it was not a mere simple fact that He banished sickness or infirmity, but He carried them in His spirit before God. To my mind, the depth of such grace only enhances the beauty of Jesus, and is the very last possible ground that justifies man in thinking lightly of the Saviour.

After this our Lord sees great multitudes following Him, and gives commandment to go to the other side. Here again is found a fresh case of the same remarkable principle of selection of events to form a complete picture, which I have maintained to be the true key of all. The Spirit of God has been pleased to cull and class facts otherwise unconnected; for here follow conversations that took place a long time after any of the events we have been occupied with. When do you suppose these conversations actually occurred, if we go to the question of their date? Take notice of the care with which the Spirit of God here omits all reference to this: "And a certain scribe came." There is no note of the time when he came, but simply the fact that he did come. It was really after the transfiguration recorded in chapter 17 of our gospel. Subsequently to that, the scribe offered to follow Jesus whithersoever He went. We know this by comparing it with the gospel of Luke. And so with the other conversation: "Lord, suffer me first to go and bury my father;" it was after the glory of Christ had been witnessed on the holy mount, when man's selfishness of heart showed itself in contrast to the grace of God.

Next, the storm follows. "There arose a great tempest in the sea, insomuch, that the ship was covered with the waves; but he was asleep." When did this take place, if we enquire into it merely as a matter of historical fact? On the evening of the day when He delivered the seven parables given in Matthew 13:1-58. The truth of this is apparent, if we compare the gospel of Mark. Thus, the fourth chapter of Mark coincides, marked with such data as can leave no doubt. We have, first, the sower sowing the word. Then, after the parable of the mustard seed (ver. 33), it is added, "And with many such parables spake He the word unto them . . . . and when they were alone, He expounded all things to His disciples [in both the parables and the explanations alluding to what we possess in Matthew 13:1-58.]. And the same day, when the even was come, He saith unto them, let us pass over unto the other side. [There is what I call a clear, unmistakable note of time.] And when they had sent away the multitude, they took Him even as He was in the ship. And there were also with Him other little ships. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And He was in the hinder part of the ship, asleep on a pillow: and they awake Him, and say unto Him, Master, carest thou not that we perish? And He arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And He said unto them, Why are ye so fearful? how is it that ye have no faith? And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey Him?" After this (what makes it still more unquestionable) comes the case of the demoniac. It is true, we have only one in Mark, as in Luke; whereas in our gospel we have two. Nothing can be simpler. There were two; but the Spirit of God chose out, in Mark and Luke, the more remarkable of the two, and traces for us his history, a history of no small interest and importance, as we may feel when we come to Mark; but it was of equal moment for the gospel of Matthew that the two demoniacs should be mentioned here, although one of them was in himself, as I gather, a far more strikingly desperate case than the other. The reason I consider to be plain; and the same principle applies to various other parts of our gospel where we have two cases mentioned, where in the other gospels we have only one. The key to it is this, that Matthew was led by the Holy Ghost to keep in view adequate testimony to the Jewish people; it was the tender goodness of God that would meet them in a manner that was suitable under the law. Now, it was an established principle, that in the mouth of two or three witnesses every word should be established. This, then, I apprehend to be the reason why we End two demoniacs mentioned; whereas, in Mark or Luke for other purposes, the Spirit of God only draws attention to one of the two. A Gentile (indeed, any mind not under any kind of legal prejudice or difficulty) would be far more moved by a detailed account of what was more, conspicuous. The fact of two without the personal details would not powerfully tell upon mere Gentiles perhaps, though to a Jew it might be for some ends necessary. I do not pretend to say this was the only purpose served; far be it from me to think of restraining the Spirit of God within the narrow bounds of our vision. Let none suppose that, in giving my own convictions, I have the presumptuous thought of putting these forward as if they were the sole motives in God's mind. It is enough to meet a difficulty which many feel by the simple plea that the reason assigned is in my judgment a valid explanation, and in itself a sufficient solution of the apparent discrepancy. If it be so, it is surely a ground of thankfulness to God; for it turns a stumbling-block into an evidence of the perfection of Scripture.

Reviewing, then, these closing incidents of the chapter (ver. Matthew 13:19-22), we find first of all the utter worthlessness of the flesh's readiness to follow Jesus. The motives of the natural heart are laid bare. Does this scribe offer to follow Jesus? He was not called. Such is the perversity of man, that he who is not called thinks he can follow Jesus whithersoever He goes. The Lord hints at what the man's real desires were not Christ, not heaven, not eternity, but present things. If he were willing to follow the Lord, it was for what he could get. The scribe had no heart for the hidden glory. Surely, had he seen this, everything was there; but he saw it not, and so the Lord spread out His actual portion, as it literally was, without one word about the unseen and eternal. "The foxes," says He, "have holes, and the birds of the air have nests, but the Son of man hath not where to lay His head." He takes accordingly the title of the "Son of man" for the first time in this gospel. He has His rejection before His eyes, as well as the presumptuous unbelief of this sordid, and self-confident, would-be follower.

Again, when we listen to another (and now it is one of His disciples), at once faith shows its feebleness. "Suffer me first," he says, "to go and bury my father." The man that was not called promises to go anywhere, in his own strength; but the man that was called feels the difficulty, and pleads a natural duty before following Jesus. Oh, what a heart is ours! but what a heart was His!

In the next scene, then, we have the disciples as a whole tried by a sudden danger to which their sleeping Master paid no heed. This tested their thoughts of the glory of Jesus. No doubt the tempest was great; but what harm could it do to Jesus? No doubt the ship was covered with the waves; but how could that imperil the Lord of all? They forgot His glory in their own anxiety and selfishness. They measured Jesus by their own impotence. A great tempest. and a sinking ship are serious difficulties to a man. "Lord, save us; we perish," cried they, as they awoke Him; and He arose and rebuked the winds and the sea. Little faith leaves us as fearful for ourselves as dim witnesses of His glory whom the most unruly elements obey.

In what follows we have that which is necessary, to complete the picture of the other side. The Lord works in delivering power; but withal the power of Satan fills and carries away the unclean to their own destruction. Yet man, in face of all, is so deceived of the enemy, that he prefers to be left with the demons rather than enjoy the presence of the Deliverer. Such was and is man. But the future is in view also. The delivered demoniacs are, to my mind, clearly the foreshadow of the Lord's grace in the latter days, separating a remnant to Himself, and banishing the power of Satan from this small but sufficient witness of His salvation. The evil spirits asked leave to pass into the herd of swine, which thus typify the final condition of the defiled, apostate mass of Israel; their presumptuous and impenitent unbelief reduces them to that deep degradation not merely the unclean, but the unclean filled with the power of Satan, and carried down to swift destruction. It is a just prefiguration of what will be in the close of the age the mass of the unbelieving Jews, now impure, but then also given up to the devil, and so to evident perdition.

Thus, in the chapter before us, we have a very comprehensive sketch of the Lord's manifestation from that time, and in type going on to the end of the age. In the chapter that follows we have a companion picture, carrying on, no doubt, the lord's presentation to Israel, but from a different point of view; for inMatthew 9:1-38; Matthew 9:1-38 it is not merely the people tried, but more especially the religious leaders, till all closes in blasphemy against the Holy Ghost. This was testing matters more closely. Had there been a single thing good in Israel, their choicest guides would have stood that test. The people might have failed, but, surely, there were some differences surely those that were honoured and valued were not so depraved! Those that were priests in the house of God would not they at least receive their own Messiah? This question is accordingly put to the proof in the ninth chapter. To the end the events are put together, just as in Matthew 8:1-34, without regard to the point of time when they occurred.

"And He entered into a ship, and passed over, and came into His own city." Having left Nazareth, as we saw, He takes up His abode in Capernaum, which was henceforth "His own city." To the proud inhabitant of Jerusalem, both one and the other were but a choice and change within a land of darkness. But it was for a land of darkness and sin and death that Jesus came from heaven the Messiah, not according to their thoughts, but the Lord and Saviour, the God-man. So in this case there was brought to Him a paralytic man, lying upon a bed, "and Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer; thy sins be forgiven thee." Most clearly it is not so much a question of sin in the aspect of uncleanness (typifying deeper things, but still connected with the ceremonial requirements of Israel, as we find from what our Lord said in the chapter to the cleansed leper). It is more particularly sin, viewed as guilt, and consequently as that which absolutely breaks and destroys all power in the soul towards both God and man. Hence, here it is a question not merely of cleansing, but of forgiveness, and forgiveness, too, as that which precedes power, manifested before men. There never can be strength in the soul till forgiveness is known. There may be desires, there may be the working of the Spirit of God, but there can be no power to walk before men and to glorify God thus till there is forgiveness possessed and enjoyed in the heart. This was the very blessing that aroused, above all, the hatred of the scribes. The priest, in chap. 8, could not deny what was done in the case of the leper, who showed himself duly, and brought his offering, according to the law, to the altar. Though a testimony to them, still it was in the result a recognition of what Moses commanded. But here pardon dispensed on earth arouses the pride of the religious leaders to the quick, and implacably. Nevertheless, the Lord did not withhold the infinite boon, though He knew too well their thoughts; He spoke the word of forgiveness, though He read their evil heart that counted it blasphemy. This utter, growing rejection of Jesus was coming out now rejection, at first allowed and whispered in the heart, soon to be pronounced in words like drawn swords.

"And, behold, certain of the scribes said within themselves, This man blasphemeth." Jesus blessedly answered their thoughts, had there only been a conscience to hear the word of power and grace, which brings out His glory the more. "That ye may know," He says, "that the Son of man hath power on earth to forgive sins," etc. He now takes His place of rejection; for Him it is manifest even now by their inmost thoughts of Him when revealed. "This man blasphemeth." Yet is He the Son of man who hath power on earth to forgive sins; and He uses His authority. "That ye may know it (then saith He to the sick of the palsy), Arise, take up thy bed, and go unto thy house." The man's walk before them testifies to the reality of his forgiveness before God. It ought to be so with every forgiven soul. This as yet draws out wonder, at least from the witnessing multitudes, that God had given such power unto men. They glorified God.

On this the Lord proceeds to take a step farther, and makes a deeper inroad, if possible, upon Jewish prejudice. He is not here sought as by the leper, the centurion, the friends of the palsied man; He Himself calls Matthew, a publican just the one to write the gospel of the despised Jesus of Nazareth. What instrument so suitable? It was a scorned Messiah who, when rejected of His own people, Israel, turned to the Gentiles by the will of God: it was One who could look upon publicans and sinners anywhere. Thus Matthew, called at the very receipt of custom, follows Jesus, and makes a feast for Him. This furnishes occasion to the Pharisees to vent their unbelief: to them nothing is so offensive as grace, either in doctrine or in practice. The scribes, at the beginning of the chapter, could not hide from the Lord their bitter rejection of His glory as man on earth entitled, as His humiliation and cross would prove, to forgive. Here, too, these Pharisees question and reproach His grace, when they see the Lord sitting at ease in the presence of publicans and sinners, who came and sat down with Him in Matthew's house. They said to His disciples, "Why eateth your Master with publicans and sinners?" The Lord shows that such unbelief justly and necessarily excludes itself, but not others, from blessing. To heal was the work for which He was come. it was not for the whole the Physician was needed. How little they had learnt the divine lesson of grace, not ordinances! "I will have mercy, and not sacrifice." Jesus was there to call, not righteous men, but sinners.

Nor was the unbelief confined to these religionists of letter and form; for next (verse 14) the question comes from John's disciples: "Why do we and the Pharisees fast oft, but thy disciples fast not?" Throughout it is the religious kind that are tested and found wanting. The Lord pleads the cause of the disciples. "Can the children of the bride-chamber mourn as long as the bridegroom is with them?" Fasting, indeed, would follow when the Bridegroom was taken from them. Thus He points out the utter moral incongruity of fasting at that moment, and intimates that it was not merely the fact that He was going to be rejected, but that to conciliate His teaching and His will with the old thing was hopeless. What He was introducing could not mix with Judaism. Thus it was not merely that there was an evil heart of unbelief in the Jew particularly, but law and grace cannot be yoked together. "No man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up taketh from the garment, and the rent is made worse." Nor was it only a difference in the forms the truth took; but the vital principle which Christ was diffusing could not be so maintained. "Neither do men put new wine into old bottles, else the bottles break, and the wine runneth out, and the bottles perish; but they put new wine into new bottles, and both are preserved." The spirit, as well as the form, was alien.

But at the same time it is plain, although He bore the consciousness of the vast change He was introducing, and expressed it thus fully and early in the history, nothing turned away His heart from Israel. The very next scene, the case of Jairus, the ruler, shows it. "My daughter is even now dead, but come and lay thy hand upon her, and she shall live." The details, found elsewhere, of her being at the point of death then, before reaching the house, the news that she was dead, are not here. Whatever the time may have been, whatever the incidents added by others, the account is given here for the purpose of showing, that as Israel's case was desperate, even unto death, so He, the Messiah, was the giver of life, when all, humanly speaking, was over. He was then present, a man despised, yet with title to forgive sins, proved by immediate power to heal. If those who trusted in themselves that they were wise and righteous would not have Him, He would call even a publican on the spot to be among the most honoured of His followers, and would not disdain to be their joy when they desired His honour in the exercise of His grace. Sorrow would come full soon when He, the Bridegroom of His people, should be taken away; and then should they fast.

Nevertheless, His ear was open to the call on behalf of Israel perishing, dying, dead. He had been preparing them for the new things, and the impossibility of making them coalesce with the old. But none the less do we find His affections engaged for the help of the helpless. He goes to raise the dead, and the woman with the issue of blood touches Him by the way. No matter what the great purpose might be, He was there for faith. Far different this was from the errand on which He was intent; but He was there for faith. It was His meat to do the will of God. He was there for the express purpose of glorifying God. Power and love were come for any one to draw on. If there were, so to speak, a justification of circumcision by faith, undoubtedly there was also the justification of uncircumcision through their faith. The question was not who or what came in the way; whoever appealed to Him, there He was for them. And He was Jesus, Emmanuel. When He reaches the house, minstrels were there, and people, making a noise: the expression, if of woe, certainly of impotent despair. They mock the calm utterance of Him who chooses things that are not; and the Lord turns out the unbelievers, and demonstrates the glorious truth that the maid was not dead, but living.

Nor is this all. He gives sight to the blind. "And when Jesus departed thence, two blind men followed Him, crying and saying, Thou Son of David, have mercy on us." It was necessary to complete the picture. Life had been imparted to, the sleeping maid of Zion the blind men call on Him as the Son of David, and not in vain. They confess their faith, and He touches their eyes. Thus, whatever the peculiarity of the new blessings, the old thing could be taken up, though upon new grounds, and, of course, on the confession that Jesus is Lord, to the glory of God the Father. The two blind men called upon Him as the Son of David; a sample this of what will be in the end, when the heart of Israel turns to the Lord, and the veil is done away. "According to your faith be it done unto you."

It is not enough that Israel be awakened from the sleep of death, and see aright. There must be the mouth to praise the Lord, and speak of the glorious honour of His majesty, as well as eyes to wait on Him. So we have a farther scene. Israel must give full testimony in the bright day of His coming. Accordingly, here we have a witness of it, and a witness so much the sweeter, because the present total rejection that was filling the heart of the leaders surely testified to the Lord's heart of that which was at hand. But nothing turned aside the purpose of God, or the activity of His grace. "As they went out, behold, they brought to Him a dumb man possessed with a devil. And when the devil was come out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel." (SeeMatthew 9:32-33; Matthew 9:32-33.) The Pharisees were enraged at a power they could not deny, which rebuked themselves so much the more on account of its persistent grace; but Jesus passes by all blasphemy as yet, and goes on His way nothing hinders His course of love. He "went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people." The faithful and true witness, it was His to display that power in goodness which shall be put forth fully in the world to come, the great day when the Lord will manifest Himself to every eye as Son of David, and Son of man too.

At the close of this chapter 9, in His deep compassion He bids the disciples pray the Lord of the harvest to send forth labourers into His harvest. At the beginning of Matthew 10:1-42 He Himself sends forth themselves as labourers. He is the Lord of the harvest. It was a grave step this, and in view of His rejection now. In our gospel we have not seen the apostles called and ordained. Matthew gives no such details, but call and mission are together here. But, as I have stated, the choice and ordination of the twelve apostles had really taken place before the sermon on the mount, though not mentioned in Matthew, but in Mark and Luke. (Compare Mark 3:13-19, andMark 6:7-11; Mark 6:7-11; Luke 6:1-49; Luke 9:1-62) The mission of the apostles did not take place till afterwards. In Matthew we have no distinction of their call from their mission. But the mission is given here in strict accordance with what the gospel demands. It is a summons from the King to His people Israel. So thoroughly is it in view of Israel that our Lord does not say one word here about the Church, or the intervening condition of Christendom. He speaks of Israel then, and of Israel before He comes in glory, but He entirely omits any notice of the circumstances which were to come in by the way. He tells them that they should not have gone over (or finished) the cities of Israel till the Son of man be come. Not that His own rejection was not before His spirit, but here He looks not beyond that land and people; and, as far as the twelve were concerned, He sends them on a mission which goes on to the end of the an. Thus, the present dealings of God in grace, the actual shape taken by the kingdom of heaven, the calling of the Gentiles, the formation of the Church, are all passed completely over. We shall find something of these mysteries later on in this gospel; but here it is simply a Jewish testimony of Jehovah-Messiah in His unwearied love, through His twelve heralds, and in spite of rising unbelief, maintaining to the end what His grace had in view for Israel. He would send fit messengers, nor would the work be done till the rejected Messiah, the Son of man, came. The apostles were then sent thus, no doubt, forerunners of those whom the Lord will raise up for the latter day. Time would fail now to dwell on this chapter, interesting as it is. My object, of course, is to point out as clearly as possible the structure of the gospel, and to explain according to my measure why there are these strong differences between the gospels of Matthew and the rest, as compared with one another. The ignorance is wholly on our side: all they say or omit was owing to the far-reaching and gracious wisdom of Him who inspired them.

Matthew 11:1-30, exceedingly critical for Israel, and of surpassing beauty, as it is, must not be passed over without some few words. Here we find our Lord, after sending out the chosen witnesses of the truth (so momentous to Israel, above all) of His own Messiahship, realizing His utter rejection, yet rejoicing withal in God the Father's counsels of glory and grace, while the real secret in the chapter, as in fact, was His being not Messiah only, nor Son of man, but the Son of the Father, whose person none knows but Himself. But, from first to last, what a trial of spirit, and what triumph! Some consider that John the Baptist enquired solely for the sake of his disciples. But I see no sufficient reason to refuse the impression that John found it hard to reconcile his continued imprisonment with a present Messiah; nor do I discern a sound judgment of the case, or a profound knowledge of the heart, in those who thus raise doubts as to John's sincerity, any more than they appear to me to exalt the character of this honoured man of God, by supposing him to play a part which really belonged to others. What can be simpler than that John put the question through his disciples, because he (not they only) had a question in the mind? It probably was no more than a grave though passing difficulty, which he desired to have cleared up with all fulness for their sakes, as well as his own. In short, he had a question because he was a man. It is not for us surely to think this impossible. Have we, spite of superior privileges, such unwavering faith, that we can afford to treat the matter as incredible in John, and therefore only capable of solution in his staggering disciples? Let those who have so little experience of what man is, even in the regenerate, beware lest they impute to the Baptist such an acting of a part as shocks us, when Jerome imputed it to Peter and Paul in the censure of Galatians 2:1-21. The Lord, no doubt, knew the heart of His servant, and could feel for him in the effect that circumstances took upon him. When He uttered the words, "Blessed is he whosoever shall not be offended in me," it is to me evident that there was an allusion to the wavering let it be but for a moment of John's soul. The fact is, beloved brethren, there is but one Jesus; and whoever it may be, whether John the Baptist, or the greatest in the kingdom of heaven, after all it is divinely-given faith which alone sustains: else man has to learn painfully somewhat of himself; and what is he to be accounted of?

Our Lord then answers, with perfect dignity, as well as grace; He puts before the disciples of John the real state of the case; He furnishes them with plain, positive facts, that could leave nothing to be desired by John's mind when he weighed all as a testimony from God. This done, with a word for the conscience appended, He takes up and pleads the cause of John. It ought to have been John's place to have proclaimed the glory of Jesus; but all things in this world are the reverse of what they ought to be, and of what will be when Jesus takes the throne, coming in power and glory. But when the Lord was here, no matter what the unbelief of others, it was only an opportunity for the grace of Jesus to shine out. So it was here; and our Lord turns to eternal account, in His own goodness, the shortcoming of John the Baptist, the greatest of women-born. Far from lowering the position of His servant, He declares there was none greater among mortal men. The failure of this greatest of women-born only gives Him the just occasion to show the total change at hand, when it should not be a question of man, but of God, yea, of the kingdom of heaven, the least in which new state should be greater than John. And what makes this still more striking, is the certainty that the kingdom, bright as it is, is by no means the thing nearest to Jesus. The Church, which is His body and bride, has a far more intimate place, even though true of the same persons.

Next, He lays bare the capricious unbelief of man, only consistent in thwarting every thing and one that God employs for his good; then, His own entire rejection where He had most laboured. It was going on, then, to the bitter end, and surely not without such suffering and sorrow as holy, unselfish, obedient love alone can know. Wretched we, that we should need such proof of it; wretched, that we should be so slow of heart to answer to it, or even to feel its immensity!

"Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you . . . . . At that time Jesus answered and said, I thank thee, O Father." What feelings at such a time! Oh, for grace so to bow and bless God, even when our little travail seems in vain! At that time Jesus answered, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and revealed them unto babes. Even so, Father, for so it seemed good in thy sight." We seem completely borne away from the ordinary level of our gospel to the higher region of the disciple whom Jesus loved. We are, in fact, in the presence of that which John so loves to dwell on Jesus viewed not merely as Son of David or Abraham, or Seed of the woman, but as the Father's Son, the Son as the Father gave, sent, appreciated, and loved Him. So, when more is added, He says, "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour and are heavy laden, and I will give you rest." This, of course, is not the moment to unfold it. I merely indicate by the way how the thorough increasing rejection of the Lord Jesus in His lower glory has but the effect of bringing out the revelation of His higher. So, I believe now, there is no attempt ever made on the Name of the Son of God, there is not a single shaft levelled at Him, but the Spirit turns to the holy, and true, and sweet task of asserting anew and more loudly His glory, which enlarges the expression of His grace to man. Only tradition will not do this work, nor will human thoughts or feelings.

In Matthew 12:1-50 we find not so much Jesus present and despised of men, as these men of Israel, the rejectors, in the presence of Jesus. Hence, the Lord Jesus is here disclosing throughout, that the doom of Israel was pronounced and impending. If it was His rejection, these scornful men were themselves rejected in the very act. The plucking of the corn, and the healing of the withered hand, had taken place long before. Mark gives them in the end of his second and the beginning of his third chapters. Why are they postponed here? Because Matthew's object is the display of the change of dispensation through, or consequent on, the rejection of Jesus by the Jews. Hence, he waits to present their rejection of the Messiah, as morally complete as possible in his statement of it, though necessarily not complete in outward accomplishment. Of course, the facts of the cross were necessary to give it an evident and literal fulfilment; but we have it first apparent in His life, and it is blessed to see it thus accomplished, as it were, in what passed with Himself; fully realized in His own spirit, and the results exposed before the external facts gave the fullest expression to Jewish unbelief. He was not taken by surprise; He knew it from the beginning Man's implacable hatred is brought about most manifestly in the ways and spirit of His rejectors. The Lord Jesus, even before He pronounced the sentence, for so it was, indicated what was at hand in these two instances of the Sabbath-day, though one may not now linger on them. The first is the defence of the disciples, grounded on analogies taken from that which had the sanction of God of old, as well as on His own glory now. Reject Him as the Messiah; in that rejection the moral glory of the Son of man would be laid as the foundation of His exaltation and manifestation another day; He was Lord of the Sabbath-day. In the next incident the force of the plea turns on God's goodness towards the wretchedness of man. It is not only the fact that God slighted matters of prescriptive ordinance because of the ruined state of Israel, who rejected His true anointed King, but there was this principle also, that certainly God was not going to bind Himself not to do good where abject need was. It might be well enough for a Pharisee; it might be worthy of a legal formalist, but it would never do for God; and the Lord Jesus was come here not to accommodate Himself to their thoughts, but, above all, to do God's will of holy love in an evil, wretched world. "Behold my servant, whom I have chosen, my beloved, in whom my soul is well pleased." In truth, this was Emmanuel, God with us. If God was there, what else could He, would He do? Lowly, noiseless grace now it was to be, according to the prophet, till the hour strikes for victory in judgment. So He meekly retires, healing, yet forbidding it to be blazed abroad. But still, it was His carrying on the great process of shewing out more and more the total rejection of His rejectors. Hence, lower down in the chapter, after the demon was cast out of the blind and dumb man before the amazed people, the Pharisees, irritated by their question, Is not this the Son of David? essayed to destroy the testimony with their utmost and blasphemous contempt. "This [fellow]," etc.

The English translators have thus given the sense well; for the expression really conveys this slight, though the word "fellow" is printed in italics. The Greek word is constantly so used as an expression of contempt, "This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils." The Lord now lets them know their mad folly, and warns them that this blasphemy was about to culminate in a still deeper, deadlier form when the Holy Ghost should be spoken against as He had been. Men little weigh what their words will sound and prove in the day of judgment. He sets forth the sign of the prophet Jonah, the repentance of the men of Nineveh, the preaching of Jonah, and the earnest zeal of the queen of the South in Solomon's day, when an incomparably greater was there despised. But if He here does not go beyond a hint of that which the Gentiles were about to receive on the ruinous unbelief and judgment of the Jew, He does not keep back their own awful course and doom in the figure that follows. Their state had long been that of a man whom the unclean spirit had left, after a former dwelling in him. Outwardly it was a condition of comparative cleanness. Idols, abominations, no longer infected that dwelling as of old. Then says the unclean spirit, "I will return into my house from whence I came out; and when he is come, he findeth it empty, swept and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation." Thus He sets forth both the past, the present, and the awful future of Israel, before the day of His own coming from heaven, when there will be not only the return of idolatry, solemn to say, but the full power of Satan associated with it, as we see in Daniel 11:36-39; 2 Thessalonians 2:1-17; Revelation 13:11-15. It is clear that the unclean spirit, returning, brings idolatry back again. It is equally clear that the seven worse spirits mean the complete energy of the devil in the maintenance of Antichrist against the true Christ: and this, strange to say, along with idols. Thus the end is as the beginning, and even far, far worse. On this the Lord takes another step, when one said to Him, "Behold, thy mother and thy brethren stand without, desiring to speak with thee." A double action follows. "Who is my mother? and who are my brethren?" said the Lord; and then stretched forth His hand toward His disciples with the words, "Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." Thus the old link with the flesh, with Israel, is now disowned; and the new relationships of faith, founded on doing the will of His Father (it is not a question of the law in any sort), are alone acknowledged. Hence the Lord would raise up a fresh testimony altogether, and do a new work suitable to it. This would not be a legal claim on man, but the scattering of good seed, life and fruit from God, and this in the unlimited field of the world, not in the land of Israel merely. In Matthew 13:1-58 we have the well-known sketch of these new ways of God. The kingdom of heaven assumes a form unknown to prophecy, and, in its successive mysteries, fills up the interval between the rejected Christ's going to heaven, and His returning again in glory.

Many words are not now required for that which is happily familiar to most here. Let me passingly notice a very few particulars. We have here not only our Lord's ministry in the first parable, but in the second parable that which He does by His servants. Then follows the rise of what was great in its littleness till it became little in its greatness in the earth; and the development and spread of doctrine, till the measured space assigned to it is brought under its assimilating influence. It is not here a question of life (as in the seed at first), but a system of christian doctrine; not life germinating and bearing fruit, but mere dogma natural mind which is exposed to it. Thus the great tree and the leavened mass are in fact the two sides of Christendom. Then inside the house we have not only the Lord explaining the parable, the history from first to last of the tares and wheat, the mingling of evil with the good which grace had sown, but more than that, we have the kingdom viewed according to divine thoughts and purposes. First of these comes the treasure hidden in the field, for which the man sells all he had, securing the field for the sake of the treasure. Next is the one pearl of great price, the unity and beauty of that which was so dear to the merchantman. Not merely were there many pieces of value, but one pearl of great price. Finally, we have all wound up, after the going forth of a testimony which was truly universal in its scope, by the judicial severance at the close, when it is not only the good put into vessels, but the bad dealt with by the due instruments of the power of God.

In Matthew 14:1-36 facts are narrated which manifest the great change of dispensation that the Lord, in setting forth the parables we have just noticed, had been preparing them for. The violent man, Herod, guilty of innocent blood, then reigned in the land, in contrast with whom goes Jesus into the wilderness, showing who and what He was the Shepherd of Israel, ready and able to care for the people. The disciples most inadequately perceive His glory; but the Lord acts according to His own mind. After this, dismissing the multitudes, He retires alone, to pray, on a mountain, as the disciples toil over the storm-tossed lake, the wind being contrary. It is a picture of what was about to take place when the Lord Jesus, quitting Israel and the earth, ascends on high, and all assumes another form not the reign upon earth, but intercession in heaven. But at the end, when His disciples are in the extremity of trouble, in the midst of the sea, the Lord walks on the sea toward them, and bids them not fear; for they were troubled and afraid. Peter asks a word from his Master, and leaves the ship to join Him on the water. There will be differences at the close. All will not be the wise that understand, nor those who instruct the mass in righteousness. But every Scripture that treats of that time proves what dread, what anxiety, what dark clouds will be ever and anon. So it was here. Peter goes forth, but losing sight of the Lord in the presence of the troubled waves, and yielding to his ordinary experience, he fears the strong wind, and is only saved by the outstretched hand of Jesus, who rebukes his doubt. Thereon, coming into the ship, the wind ceases, and the Lord exercises His gracious power in beneficent effects around. It was the little foreshadowing of what will be when the Lord has joined the remnant in the last days, and then fills with blessing the land that He touches.

In Matthew 15:1-39 we have another picture, and twofold. Jerusalem's proud, traditional hypocrisy is exposed, and grace fully blesses the tried Gentile. This finds its fitting place, not in Luke, but in Matthew, particularly as the details here (not in Mark, who only gives the general fact) cast great light upon God's dispensational ways. Accordingly, here we have, first, the Lord judging the wrong thoughts of "Scribes and Pharisees which were of Jerusalem." This gives an opportunity to teach what truly defiles not things that go into the man, but those things which, proceeding out of the mouth, come forth from the heart. To eat with unwashed hands defileth not a man. It is the death-blow to human tradition and ordinance in divine things, and in reality depends on the truth of the absolute ruin of man a truth which, as we see, the disciples were very slow to recognize. On the other side of the picture, behold the Lord leading on a soul to draw on divine grace in the most glorious manner. The woman of Canaan, out of the borders of Tyre and Sidon, appeals to Him; a Gentile of most ominous name and belongings a Gentile whose case was desperate; for she appeals on behalf of her daughter, grievously vexed with a devil. What could be said of her intelligence then? Had she not such confusion of thought that, if the Lord had heeded her words, it must have been destruction to her? "Have mercy on me, O Lord, thou Son of David!" she cried; but what had she to do with the Son of David? and what had the Son of David to do with a Canaanite? When He reigns as David's Son, there shall be no more the Canaanite in the house of the Lord of Hosts. Judgment will have early cut them off. But the Lord could not send her away without a blessing, and without a blessing reaching to His own glory. Instead of giving her at once a reply, He leads her on step by step; for so He can stoop. Such is His grace, such His wisdom. The woman at last meets the heart and mind of Jesus in the sense of all her utter nothingness before God; and then grace, which had wrought all up to this, though pent-up, can flow like a river; and the Lord can admire her faith, albeit from Himself, God's free gift.

In the end of this chapter (15) is another miracle of Christ's feeding a vast multitude. It does not seem exactly as a pictorial view of what the Lord was doing, or going to do, but rather the repeated pledge, that they were not to suppose that the evil He had judged in the elders of Jerusalem, or the grace freely going out to the Gentiles, in any way led Him. to forget His ancient people. What special mercy and tenderness, not only in the end, but also in the way the Lord deals with Israel!

In Matthew 16:1-28 we advance a great step, spite (yea, because) of unbelief, deep and manifest, now on every side. The Lord has nothing for them, or for Him, but to go right on to the end. He had brought out the kingdom before in view of that which betrayed to Him the unpardonable blasphemy of the Holy Ghost. The old people and work then closed in principle, and a new work of God in the kingdom of heaven was disclosed. Now He brings out not the kingdom merely, but His Church; and this not merely in view of hopeless unbelief in the mass, but of the confession of His own intrinsic glory as the Son of God by the chosen witness. No sooner had Peter pronounced to Jesus the truth of His person, "Thou art the Christ, the Son of the living God," than Jesus holds the secret no longer. "Upon this rock," says He, "I will build my Church, and the gates of hell shall not prevail against it." He also gives Peter the keys of the kingdom, as we see afterwards. But first appears the new and great fact, that Christ was going to build a new building, His assembly, on the truth and confession of Himself, the Son of God. Doubtless, it was contingent upon the utter ruin of Israel through their unbelief; but the fall of the lesser thing opened the way for the gift of a better glory in answer to Peter's faith in the glory of His person. The Father and the Son have their appropriate part, even as we know from elsewhere the Spirit sent down from heaven in due time was to have His. Had Peter confessed who the Son of man really is? It was the Father's revelation of the Son; flesh and blood had not revealed it to Peter, but, "my Father, which is in heaven." Thereon the Lord also has His word to say, first reminding Peter of his new name suitably to what follows. He was going to build His Church "upon this rock" Himself, the Son of God. Henceforth, too, He forbids the disciples to proclaim Him as the Messiah. That was all over for the moment through Israel's blind sin; He was going to suffer, not yet reign, at Jerusalem. Then, alas! we have in Peter what man is, even after all this. He who had just confessed the glory of the Lord would not hear His Master speaking thus of His going to the cross (by which alone the Church, or even the kingdom, could be established), and sought to swerve Him from it. But the single eye of Jesus at once detects the snare of Satan into which natural thought led, or at least exposed, Peter to fall. And so, as savouring not divine but human things, he is bid to go behind (not from) the Lord as one ashamed of Him. He, on the contrary, insists not only that He was bound for the cross, but that its truth must be made good in any who will come after Him. The glory of Christ's person strengthens us, not only to understand His cross, but to take up ours.

In Matthew 17:1-27 another scene appears, promised in part to some standing there in Matthew 16:28, and connected, though as yet hiddenly, with the cross. It is the glory of Christ; not so much as Son of the living God, but as the exalted Son of man, who once suffered here below. Nevertheless, when there was the display of the glory of the kingdom, the Father's voice proclaimed Him as His own Son, and not merely as the man thus exalted. It was not more truly Christ's kingdom as man than He was God's own Son, His beloved Son, in whom He was well pleased, who was now to be heard, rather than Moses or Elias, who disappear, leaving Jesus alone with the chosen witnesses.

Then the pitiable condition of the disciples at the foot of the hill, where Satan reigned in fallen ruined man, is tested by the fact, that notwithstanding all the glory of Jesus, Son of God and Son of man, the disciples rendered it evident that they knew not how to bring His grace into action for others; yet was it precisely their place and proper function here below. The Lord, however, in the same chapter, shows that it was not a question alone of what was to be done, or to be suffered, or is to be by-and-by, but what He was, and is, and never can but be. This came out most blessedly through the disciples. Peter, the good confessor of chapter 16, cuts but a sorry figure in chapter 17; for when the demand was made upon him as to his Master's paying the tax, surely the Lord, he gave them to know, was much too good a Jew to omit it. But our Lord with dignity demands of Peter, "What thinkest thou, Simon?" He evinces, that at the very time when Peter forgot the vision and the Father's voice, virtually reducing Him to mere man, He was God manifest in the flesh. It is always thus. God proves what He is by the revelation of Jesus. "Of whom do the kings of the earth take custom? of their own children, or of strangers?" Peter answers, "Of strangers." "Then," said the Lord, "are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money. that take and give unto them for me and thee." Is it not most sweet to see, that He who proves His divine glory at once associates us with Himself? Who but God could command not only the waves, but the fish of the sea? As to any one else, even the most liberal gift that ever was given of God to fallen man on earth, to the golden head of the Gentiles, exempted the deep and its untamed inhabitants. IfPsalms 8:1-9; Psalms 8:1-9 goes farther, surely that was for the Son of man, who for the suffering of death was exalted. Yes, it was His to rule and command the sea, even as the land and all that in them is. Neither did He need to wait for His exaltation as man; for He was ever God, and God's Son, who therefore, if one may so say, waits for nothing, for no day of glory. The manner, too, was in itself remarkable. A hook is cast into the sea, and the fish that takes it produces the required money for Peter as for his gracious Master and Lord. A fish was the last being for man to make his banker of; with God all things are possible, who knew how to blend admirably in the same act divine glory, unanswerably vindicated, with the lowliest grace in man. And thus He, whose glory was so forgotten by His disciples Jesus, Himself thinks of that very disciple, and says, "For me and thee."

The next chapter (Matthew 18:1-35) takes up the double thought of the kingdom and the Church, showing the requisite for entrance into the kingdom, and displaying or calling forth divine grace in the most lovely manner, and that in practice. The pattern is the Son of man saving the lost. It is not a question of bringing in law to govern the kingdom or guide the Church. The unparalleled grace of the Saviour must form and fashion the saints henceforth. In the end of the chapter is set forth parabolically the unlimited forgiveness that suits the kingdom; here, I cannot but think, looking onward in strict fulness to the future, but with distinct application to the moral need of the disciples then and always. In the kingdom so much the less sparing is the retribution of those who despise or abuse grace. All turns on that which was suitable to such a God, the giver of His own Son. We need not dwell upon it.

Matthew 19:1-30 brings in another lesson of great weight. Whatever might be the Church or the kingdom, it is precisely when the Lord unfolds His new glory in both the kingdom and the Church that He maintains the proprieties of nature in their rights and integrity. There is no greater mistake than to suppose, because there is the richest development of God's grace in new things, that He abandons or weakens natural relationships and authority in their place. This, I believe, is a great lesson, and too often forgotten. Observe that it is at this point the chapter begins with vindicating the sanctity of marriage. No doubt it is a tie of nature for this life only. None the less does the Lord uphold it, purged of what accretions had come in to obscure its original and proper character. Thus the fresh revelations of grace in no way detract from that which God had of old established in nature; but, contrariwise, only impart a new and greater force in asserting the real value and wisdom of God's way even in these least things. A similar principle applies to the little children, who are next introduced; and the same thing is true substantially of natural or moral character here below. Parents, and the disciples, like the Pharisees, were shown that grace, just because it is the expression of what God is to a ruined world, takes notice of what man in his own imaginary dignity might count altogether petty. With God, as nothing is impossible, so no one, small or great, is despised: all is seen and put in its just place; and grace, which rebukes creature pride, can afford to deal divinely with the smallest as with the greatest.

If there be a privilege more manifest than another which has dawned on us, it is what we have found by and in Jesus, that now we can say nothing is too great for us, nothing too little for God. There is room also for the most thorough self-abnegation. Grace forms the hearts of those that understand it, according to the great manifestation of what God is, and what man is, too, given us in the person of Christ. In the reception of the little children this is plain; it is not so generally seen in what follows. The rich young ruler was not converted: far from being so, he could not stand the test applied by Christ out of His own love, and, as we are told, "went away sorrowful." He was ignorant of himself, because ignorant of God, and imagined that it was only a question of man's doing good for God. In this he had laboured, as he said, from his youth up: "What lack I yet?" There was the consciousness of good unattained, a void for which he appeals to Jesus that it might be filled up. To lose all for heavenly treasure, to come and follow the despised Nazarene here below what was it to compare with that which had brought Jesus to earth? but it was far too much for the young man. It was the creature doing his best, yet proving that he loved the creature more than the Creator. Jesus, nevertheless, owned all that could be owned in him. After this, in the chapter we have the positive hindrance asserted of what man counts good. "Verily, I say unto you, That a rich man shall hardly enter into the kingdom of heaven." This made it to be plainly and only a difficulty for God to solve. Then comes the boast of Peter, though for others as well as himself. The Lord, while thoroughly proving that He forgot nothing, owned everything that was of grace in Peter or the rest, while opening the same door to "every one" who forsakes nature for His name's sake, solemnly adds, "But many that are first shall be last; and the last shall be first." Thus the point that meets us in the conclusion of the chapter is, that while every character, every measure of giving up for His name's sake, will meet with the most worthy recompence and result, man can as little judge of this as he can accomplish salvation. Changes, to us inexplicable, occur: many first last, and last first.

The point in the beginning of the next chapter (Matthew 20:1-34) is not reward, but the right and title of God Himself to act according to His goodness. He is not going to lower Himself to a human measure. Not only shall the Judge of all the earth do right, but what will not He do who gives all good? "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard . . . . . And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny." He maintains His sovereign title to do good, to do as He will with His own. The first of these lessons is, "Many first shall be last, and last first." (Matthew 19:30.) It is clearly the failure of nature, the reversal of what might be expected. The second is, "So the last shall be first, and the first last; for many are called, but few are chosen." It is the power of grace. God's delight is to pick out the hindmost for the first place, to the disparagement of the foremost in their own strength.

Lastly, we have the Lord rebuking the ambition not only of the sons of Zebedee, but in truth also of the ten; for why was there such warmth of indignation against the two brethren? why not sorrow and shame that they should have so little understood their Master's mind? How often the heart shows itself, not merely by what we ask, but by the uncalled-for feelings we display against other people and their faults! The fact is, in judging others we judge ourselves.

Here I close tonight. It brings me to the real crisis; that is, the final presentation of our lord to Jerusalem. I have endeavoured, though, of course, cursorily, and I feel most imperfectly, to give thus far Matthew's sketch of the Saviour as the Holy Ghost enabled him to execute it. In the next discourse we may hope to have the rest of his gospel.