Chapter 17: 17:1 After six days [meth' hemeras hex]. This could be on the sixth
17:1 After six days [meth' hemeras hex]. This could be on the sixth day, but as Luke (Lu 9:28) puts it "about eight days" one naturally thinks of a week as the probable time, though it is not important. Taketh with him [paralambanei]. Literally, takes along. Note historical present. These three disciples form an inner group who have shown more understanding of Jesus. So at Gethsemane. Apart [kat' idian] means "by themselves" ({alone}, [monous], Mark has it) up [anapherei] into a high mountain, probably Mount Hermon again, though we do not really know. "The Mount of Transfiguration does not concern geography" (Holtzmann).
17:2 He was transfigured before them [metemorphOthe emprosthen autOn]. The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change [meta-] of form [morphe]. It really presents the essence of a thing as separate from the [schema] (fashion), the outward accident. So in Ro 12:2 Paul uses both verbs, [sunschematizesthe] (be not fashioned) and [metamorphousthe] (be ye transformed in your inner life). So in 1Co 7:31 [schema] is used for the fashion of the world while in Mr 16:12 [morphe] is used of the form of Jesus after his resurrection. The false apostles are described by [metaschematisomai] in 2Co 11:13-15. In Php 2:6 we have [en morphei] used of the Preincarnate state of Christ and [morphen doulou] of the Incarnate state (Php 2:7), while [schemati hOs anthrOpos] emphasizes his being found "in fashion as a man." But it will not do in Mt 17:2 to use the English transliteration [metamorphOsis] because of its pagan associations. So the Latin transfigured (Vulgate transfiguratus est) is better. "The deeper force of [metamorphousthai] is seen in 2Co 3:18 (with reference to the shining on Moses' face), Ro 12:2" (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ "as the sun" and his garments "as the light."
17:3 There appeared [Ophthe]. Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle [sunlalountes] is plural agreeing with both. "Sufficient objectivity is guaranteed by the vision being enjoyed by all three" (Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Lu 9:31), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah.
17:4 And Peter answered [apokritheis de ho Petros]. "Peter to the front again, but not greatly to his credit" (Bruce). It is not clear what Peter means by his saying: "It is good for us to be here" [kalon estin hemas hOde einai]. Luke (Lu 9:33) adds "not knowing what he said," as they "were heavy with sleep." So it is not well to take Peter too seriously on this occasion. At any rate he makes a definite proposal. I will make [paiesO]. Future indicative though aorist subjunctive has same form. Tabernacles [skenas], booths. The Feast of Tabernacles was not far away. Peter may have meant that they should just stay up here on the mountain and not go to Jerusalem for the feast.
17:5 Overshadowed [epeskiasen]. They were up in cloud-land that swept round and over them. See this verb used of Mary (Lu 1:35) and of Peter's shadow (Ac 5:15). This is [houtos estin]. At the baptism (Mt 3:17) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus. Hear ye him [akouete autou]. Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death.
17:7 And touched them [kai hapsamenos autOn]. Tenderness in their time of fear.
17:8 Lifting up their eyes [eparantes tous ophthalmous autOn]. After the reassuring touch of Jesus and his words of cheer. Jesus only [Iesoun monon]. Moses and Elijah were gone in the bright cloud.
17:9 Until [heOs hou]. This conjunction is common with the subjunctive for a future event as his Resurrection [egerthei] was. Again (Mr 9:10) they were puzzled over his meaning. Jesus evidently hopes that this vision of Moses and Elijah and his own glory might stand them in good stead at his death.
17:10 Elijah must first come [Eleian dei elthein prOton]. So this piece of theology concerned them more than anything else. They had just seen Elijah, but Jesus the Messiah had come before Elijah. The scribes used Mal 4:5. Jesus had also spoken again of his death (resurrection). So they are puzzled.
17:12 Elijah is come already [Eleias ede elthen]. Thus Jesus identifies John the Baptist with the promise in Malachi, though not the real Elijah in person which John denied (Joh 1:21). They knew him not [ouk epignOsan auton]. Second aorist active indicative of [epiginOskO], to recognize. Just as they do not know Jesus now (Joh 1:26). They killed John as they will Jesus the Son of Man.
17:13 Then understood [tote sunekan]. One of the three k aorists. It was plain enough even for them. John was Elijah in spirit and had prepared the way for the Messiah.
17:15 Epileptic [seleniazetai]. Literally, "moonstruck," "lunatic." The symptoms of epilepsy were supposed to be aggravated by the changes of the moon (cf. 4:24). He has it bad [kakOs echei] as often in the Synoptic Gospels.
17:17 Perverse [diestrammene]. Distorted, twisted in two, corrupt. Perfect passive participle of [diastrephO].
17:20 Little faith [oligopistian]. A good translation. It was less than "a grain of mustard seed" [kokkon sinapeOs]. See 13:31 for this phrase. They had no miracle faith. Bruce holds "this mountain" to be the Mount of Transfiguration to which Jesus pointed. Probably so. But it is a parable. Our trouble is always with "this mountain" which confronts our path. Note the form [metaba] [meta] and [bethi].
17:23 And they were exceeding sorry [kai elupethesan sphodra]. So they at last understood that he was talking about his death and resurrection.
17:24 They that received the half-shekel [hoi ta didrachma lambanontes]. This temple tax amounted to an Attic drachma or the Jewish half-shekel, about one-third of a dollar. Every Jewish man twenty years of age and over was expected to pay it for the maintenance of the temple. But it was not a compulsory tax like that collected by the publicans for the government. "The tax was like a voluntary church-rate; no one could be compelled to pay" (Plummer). The same Greek word occurs in two Egyptian papyri of the first century A.D. for the receipt for the tax for the temple of Suchus (Milligan and Moulton's Vocabulary). This tax for the Jerusalem temple was due in the month Adar (our March) and it was now nearly six months overdue. But Jesus and the Twelve had been out of Galilee most of this time. Hence the question of the tax-collectors. The payment had to be made in the Jewish coin, half-shekel. Hence the money-changers did a thriving business in charging a small premium for the Jewish coin, amounting to some forty-five thousand dollars a year, it is estimated. It is significant that they approached Peter rather than Jesus, perhaps not wishing to embarrass "Your Teacher," "a roundabout hint that the tax was overdue" (Bruce). Evidently Jesus had been in the habit of paying it (Peter's).
17:25 Jesus spake first to him [proephthasen auton ho Iesous legOn]. Here only in the N.T. One example in a papyrus B.C. 161 (Moulton and Milligan, Vocabulary). The old idiomatic use of [phthanO] with the participle survives in this example of [prophthanO] in Mt 17:25, meaning to anticipate, to get before one in doing a thing. The Koine uses the infinitive thus with [phthanO] which has come to mean simply to arrive. Here the anticipation is made plain by the use of [pro-]. See Robertson's Grammar, p. 1120. The "prevent" of the Authorized Version was the original idea of praevenire, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first. Toll or tribute [tele e kenson]. Customs or wares collected by the publicans (like [phoros], Ro 13:7) and also the capitation tax on persons, indirect and direct taxation. [Kensos] is the Latin census, a registration for the purpose of the appraisement of property like [he apographe] in Lu 2:2; Ac 5:37. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality.
17:26 The sons [hoi huioi]. Christ, of course, and the disciples also in contrast with the Jews. Thus a reply to Peter's prompt "Yes." Logically [arage] free from the temple tax, but practically not as he proceeds to show.
17:27 Lest we cause them to stumble [hina me skandalisOmen autous]. He does not wish to create the impression that he and the disciples despise the temple and its worship. Aorist tense (punctiliar single act) here, though some MSS. have present subjunctive (linear). "A hook" [agkistron]. The only example in the N.T. of fishing with a hook. From an unused verb [agkizO], to angle, and that from [agkos], a curve (so also [agkale] the inner curve of the arm, Lu 2:38). First cometh up [ton anabanta prOton ichthun]. More correctly, "the first fish that cometh up." A shekel [statera]. Greek stater = four drachmae, enough for two persons to pay the tax. For me and thee [anti emou kai sou]. Common use of [anti] in commercial transactions, "in exchange for." Here we have a miracle of foreknowledge. Such instances have happened. Some try to get rid of the miracle by calling it a proverb or by saying that Jesus only meant for Peter to sell the fish and thus get the money, a species of nervous anxiety to relieve Christ and the Gospel of Matthew from the miraculous. "All the attempts have been in vain which were made by the older Rationalism to put a non-miraculous meaning into these words" (B. Weiss). It is not stated that Peter actually caught such a fish though that is the natural implication. Why provision is thus only made for Peter along with Jesus we do not know. __________________________________________________________________
18:1 Who then is greatest [tis ara meizOn estin]. The [ara] seems to point back to the tax-collection incident when Jesus had claimed exemption for them all as "sons" of the Father. But it was not a new dispute, for jealousy had been growing in their hearts. The wonderful words of Jesus to Peter on Mount Hermon (Mt 16:17-19) had evidently made Peter feel a fresh sense of leadership on the basis of which he had dared even to rebuke Jesus for speaking of his death (16:22). And then Peter was one of the three (James and John also) taken with the Master up on the Mount of Transfiguration. Peter on that occasion had spoken up promptly. And just now the tax-collectors had singled out Peter as the one who seemed to represent the group. Mark (Mr 9:33) represents Jesus as asking them about their dispute on the way into the house, perhaps just after their question in Mt 18:1. Jesus had noticed the wrangling. It will break out again and again (Mt 20:20-28; Lu 22:24). Plainly the primacy of Peter was not yet admitted by the others. The use of the comparative [meizOn] (so [ho meizOn] in verse 4) rather than the superlative [megistos] is quite in accord with the Koine idiom where the comparative is displacing the superlative (Robertson, Grammar, pp. 667ff.). But it is a sad discovery to find the disciples chiefly concerned about their own places (offices) in the political kingdom which they were expecting.
18:2 Called to him [proskalesamenos]. Indirect middle voice aorist participle. It may even be Peter's "little child" [paidion] as it was probably in Peter's house (Mr 9:33). Set him [estesen]. Transitive first aorist active indicative, not intransitive second aorist, [este]. In the midst of them [en mesOi autOn]. Luke adds (Lu 9:47) "by his side" [par' heautOi]. Both are true.
18:3 Except ye turn and become [ean me straphete kai genesthe]. Third-class condition, undetermined but with prospect of determination. [Straphete] is second aorist passive subjunctive and [genesthe] second aorist middle subjunctive. They were headed in the wrong direction with their selfish ambition. "His tone at this time is markedly severe, as much as when He denounces the Pharisaism in the bud He had to deal with" (Bruce). The strong double negative [ou me eiselthete] means that they will otherwise not get into the kingdom of heaven at all, let alone have big places in it.
18:4 This little child [to paidion touto]. This saying about humbling oneself Jesus repeated a number of times as for instance in Mt 23:12. Probably Jesus pointed to the child by his side. The ninth-century story that the child was Ignatius is worthless. It is not that the child humbled himself, but that the child is humble from the nature of the case in relation to older persons. That is true, however "bumptious" the child himself may be. Bruce observes that to humble oneself is "the most difficult thing in the world for saint as for sinner."
18:5 In my name [epi tOi onomati mou]. For "one such little child" [any believer in Christ] Luke (Lu 9:48) has "this little child" as a representative or symbol. "On the basis or ground of my name," "for my sake." Very much like [eis onoma] in 10:41 which does not differ greatly from [en onomati] (Ac 10:48).
18:6 These little ones [tOn mikrOn toutOn]. In the same sense as "one such little one" above. The child is the type of believers. A great millstone [mulos onikos], literally, "a millstone turned by an ass." The upper millstone was turned by an ass [onos]. There were no examples of the adjective [onikos] (turned by an ass) outside the N.T. until the papyri revealed several for loads requiring an ass to carry them, stones requiring an ass to move them, etc. Deissmann (Light from the Ancient East, p. 81) notes it also in papyri examples about the sale of an ass and tax for an ass's burden of goods. The depth of the sea [tOi pelagei tes thalasses]. "The sea of the sea." [Pelagos] probably from [plesso], to beat, and so the beating, splashing waves of the sea. "Far out into the open sea, a vivid substitute for [eis ten thalassan]" (McNeile).
18:7 Through whom [di' ou]. Jesus recognizes the inevitableness of stumbling-blocks, traps, hindrances, the world being as it is, but he does not absolve the man who sets the trap (cf. Lu 17:1).
18:8 In verses 8 and 9 we have one of the dualities or doublets in Matthew (5:29-30). Jesus repeated his pungent sayings many times. Instead of [eis geennan] (5:29) we have [eis to pur to aiOnion] and at the end of verse 9 [tou puros] is added to [ten geennan]. This is the first use in Matthew of [aiOnios]. We have it again in 19:16, 29 with [zoe], in 25:41 with [pur], in 25:46 with [kolasin] and [zoen]. The word means ageless, without beginning or end as of God (Ro 16:26), without beginning as in Ro 16:25, without end as here and often. The effort to make it mean "[aeonian]" fire will make it mean "[aeonian]" life also. If the punishment is limited, ipso facto the life is shortened. In verse 9 also [monophthalmon] occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular Koine. Literally one-eyed. Here only and Mr 9:47 in the New Testament.
18:10 Despise [kataphronesete]. Literally, "think down on," with the assumption of superiority. Their angels [hoi aggeloi autOn]. The Jews believed that each nation had a guardian angel (Da 10:13, 20f.; 12:1). The seven churches in Revelation (Re 1:20) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God's presence, "see the face of my Father" [blepousin to prosOpon tou patros mou] in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God's people (Heb 1:14)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his "little ones" who believe in Him. There are angels in God's presence (Lu 1:19).
18:12 Leave the ninety and nine [aphesei ta enenekonta ennea epi ta ore kai poreutheis zetei to planOmenon?]. This is the text of Westcott and Hort after BL, etc. This text means: "Will he not leave the ninety and nine upon the mountains and going does he not seek (change to present tense) the wandering one?" On the high pastures where the sheep graze at will one has wandered afield. See this parable later in Lu 15:4-7. Our word "planet" is from [planaomai], wandering (moving) stars they were called as opposed to fixed stars. But now we know that no stars are fixed. They are all moving and rapidly.
18:14 The will of your Father [thelema emprosthen]. Observe that Westcott and Hort read [mou] here rather than [h-mOn] after B Sahidic Coptic. Either makes good sense, though "your" carries on the picture of God's care for "each one of these little ones" [hen tOn mikrOn toutOn] among God's children. The use of [emprosthen] with [thelema] is a Hebraism like [emprosthen sou] in 11:25 with [eudokia], "before the face" of God.
18:15 If thy brother sin against thee [ean hamartesei adelphos sou]. Literally, commit a sin (ingressive aorist subjunctive of [hamartanO]. Aleph B Sahidic do not have "against thee" [eis se]. Shew him his fault [elegxon]. Such private reproof is hard to do, but it is the way of Christ. Thou hast gained [ekerdesas]. Aorist active indicative of [kerdainO] in conclusion of a third-class condition, a sort of timeless aorist, a blessed achievement already made.
18:16 Take with thee [paralabe meta sou]. Take alone [para] with [meta] thee.
18:17 Refuse to hear [parakousei]. Like Isa 65:12. Many papyri examples for ignoring, disregarding, hearing without heeding, hearing aside [para-], hearing amiss, overhearing (Mr 5:36). The church [tei ekklesiai]. The local body, not the general as in Mt 16:18 which see for discussion. The problem here is whether Jesus has in mind an actual body of believers already in existence or is speaking prophetically of the local churches that would be organized later (as in Acts). There are some who think that the Twelve Apostles constituted a local [ekklesia], a sort of moving church of preachers. That could only be true in essence as they were a band of ministers and not located in any one place. Bruce holds that they were "the nucleus" of a local church at any rate.
18:18 Shall be bound in heaven [estai dedemena en ouranOi]. Future passive periphrastic perfect indicative as in "shall be loosed" [estai lelumena]. In 16:19 this same unusual form occurs. The binding and the loosing is there addressed to Peter, but it is here repeated for the church or for the disciples as the case may be.
18:19 Shall agree [sumphOnesOsin]. Our word "symphony" is this very root. It is no longer looked at as a concord of voices, a chorus in harmony, though that would be very appropriate in a church meeting rather than the rasping discord sometimes heard even between two brethren or sisters. Of my Father [para tou patros mou]. From the side of, "by my Father."
18:20 There am I [ekei eimi]. This blessed promise implies that those gathered together are really disciples with the spirit of Christ as well as "in his name" [eis to emon onoma]. One of the Oxyrhynchus Sayings of Our Lord is: "Wherever there are (two) they are not without God, and wherever there is one alone I say I am with him." Also this: "Raise the stone and there thou shalt find me, cleave the wood and there am I." See Mal 3:16.
18:21 Until seven times? [heOs heptakis?] Peter thought that he was generous as the Jewish rule was three times (Am 1:6). His question goes back to verse 15. "Against me" is genuine here. "The man who asks such a question does not really know what forgiveness means" (Plummer).
18:22 Until seventy times seven [heOs hebdomekontakis hepta]. It is not clear whether this idiom means seventy-seven or as the Revised Version has it (490 times). If [heptakis] were written it would clearly be 490 times. The same ambiguity is seen in Ge 4:24, the LXX text by omitting [kai]. In the Test. of the Twelve Patriarchs, Benj. vii. 4, it is used in the sense of seventy times seven. But it really makes little difference because Jesus clearly means unlimited forgiveness in either case. "The unlimited revenge of primitive man has given place to the unlimited forgiveness of Christians" (McNeile).
18:23 Make a reckoning [sunarai logon]. Seen also in 25:19. Perhaps a Latinism, rationes conferre. First aorist active infinitive of [sunairO], to cast up accounts, to settle, to compare accounts with. Not in ancient Greek writers, but in two papyri of the second century A.D. in the very sense here and the substantive appears in an ostracon from Nubia of the early third century (Deissmann, Light from the Ancient East, p. 117).
18:24 Ten thousand talents [muriOn talantOn]. A talent was 6,000 denarii or about a thousand dollars or 240 pounds. Ten thousand times this is about ten or twelve million dollars, an enormous sum for that period. We live today in the age of national debts of billions of dollars or even of pounds sterling. The imperial taxes of Judea, Idumea, and Samaria for one year were only 600 talents while Galilee and Perea paid 200 (Josephus, Ant. xi. 4). But oriental kings were free in the use of money and in making debts like the native kings of India today.
18:25 Had not wherewith to pay [me echontos autou apodounai]. There is no "wherewith" in the Greek. This idiom is seen in Lu 7:42; 14:14; Heb 6:13. Genitive absolute though [auton] in the same clause as often in the N.T. To be sold [prathenai]. First aorist passive infinitive of [pipraskO]. This was according to the law (Ex 22:3; Le 25:39,47). Wife and children were treated as property in those primitive times.
18:27 The debt [to danion]. The loan. Common in the papyri for a loan. The interest had increased the debt enormously. "This heavy oriental usury is of the scenery of the parable" (McNeile).
18:28 A hundred pence [hekaton denaria]. A denarius was worth about eight and a half pence. The hundred denarii here were equal to some "fifty shillings" (Bruce), "about 4 pounds" (McNeile), "twenty pounds" (Moffatt), "twenty dollars" (Goodspeed), "100 shillings" (Weymouth) . These are various efforts to represent in modern language the small amount of this debt compared with the big one. Took him by the throat [epnigen]. "Held him by the throat" (Allen). It is imperfect, probably inchoative, "began to choke or throttle him." The Roman law allowed this indignity. Vincent quotes Livy (iv. 53) who tells how the necks were twisted (collum torsisset) and how Cicero (Pro Cluentio, xxi.) says: "Lead him to the judgment seat with twisted neck (collo obtorto)." What thou owest [ei ti opheileis]. Literally, "if thou owest anything," however little. He did not even know how much it was, only that he owed him something. "The if' is simply the expression of a pitiless logic" (Meyer).
18:30 And he would not [ho de ouk ethelen]. Imperfect tense of persistent refusal. Till he should pay [heOs apodOi]. This futuristic aorist subjunctive is the rule with [heOs] for a future goal. He was to stay in prison till he should pay. "He acts on the instinct of a base nature, and also doubtless in accordance with long habits of harsh tyrannical behaviour towards men in his power" (Bruce). On imprisonment for debt among the Greeks and Romans see Deissmann, Light from the Ancient East, pp. 270,330.
18:31 Told [diesaphesan]. Made wholly clear to their own lord. That is the usual result in the long run. There is a limit to what people will put up with.
18:33 Shouldst thou not? [ouk edei se?] "Was it not necessary?" The king fits the cap on this wicked slave that he put on the poor debtor.
18:34 The tormentors [tois basanistais]. Not to prison simply, but to terrible punishment. The papyri give various instances of the verb [basanizO], to torture, used of slaves and others. "Livy (ii. 23) pictures an old centurion complaining that he was taken by his creditor, not into servitude, but to a workhouse and torture, and showing his back scarred with fresh wounds" (Vincent). Till he should pay all [heOs [hou] apodOi pan]. Just as in verse 30, his very words. But this is not purgatorial, but punitive, for he could never pay back that vast debt.
18:35 From your hearts [apo tOn kardiOn h-mOn]. No sham or lip pardon, and as often as needed. This is Christ's full reply to Peter's question in 18:21. This parable of the unmerciful servant is surely needed today. __________________________________________________________________