Matthew 17

Chap. XVII. Ver. 1—13. The transfiguration of Christ.— Chap. XVII. Ver. 1. After six days.—{St. Luke, taking in both the day of the preceding discourse and that of the transfiguration, as well as the six intermediate ones, says it was eight days after.]—Eagster.—Here is no contradiction, but merely a variety of expression.—a high mountain—Supposed to be Mount Tabor, about the middle of Galilee. Ver. 2. Transfigured—Or transformed, not in shape, but in the glory of his Ver. 3. Elias—That is, Elijah. They were talking with Jesus.—Luke (ix. 31.) adds, that he spake of the decease (Greek, exodus, or departure) which he should accomplish, &c. Ver. 4. Tabernacles.—The word signifies tents, and is often used for booths, formed of boughs of trees, such as were used at the feast of tabernacles.

Ver. 6. Were sore afraid.—They seem to have supported the glory of the scene with pleasure, but the voice terrified them. Compare (John 11:28-29). Ver. 8. Saw no man—Neither Moses nor Elias. Ver. 11. And restore all things.—Restore is certainly the primary sense of the original, but we conceive it means, to reform, or rectify, both here and in (Acts 2:21). See (Isaiah 40:3-4), and compare note on (Matthew 3:3). Ver. 12. Whatsoever they listed—Or chose.—Also suffer of them, that is, suffer persecution and death, as John had done, though in a different Ver. 15. Lunatic.—The Greek term used by Matthew, exactly corresponds with this, and means, influenced by the moon, (Luna,) which is remarkably the case in epilepsy, which Dr.

Mead speaks was often in What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? violence. It is not pretended that this lad was not diseased; but his disease, though inflicted by divine permission, was allowed like Job’s, to come through the instrumentality of Satan and his demons, the final end of which doubtless was, to advance the glory of the Saviour by his cure; and if, at the same time, the youth was received into the number of his disciples, who shall say that this was not a recompense for all his previous sufferings? See But how was it the disciples could not cast this demon out? The disciples themselves privately propose this question to their Master: let us hear his answer: “Because of your unbelief.” The faith here referred to, is evidently that of miracles; for most certain it is, that faith was required, both in those who applied for miraculous cures, and in those who attempted to perform them.

It was deficiency in the latter case which here brought the disciples under our Lord’s reproof. It is added, (ver. 21,) “Howbeit this kind goeth not out, but by prayer and fasting.” Here arise two questions. 1. Are there different kinds of demons? The text implies as much; and in all probability there may be as great a variety in spiritual as in material beings. Indeed, of this we shall find evident intimations. (See (Colossians 1:16). (1 Peter 3:22).) 2. What is meant by some (particularly by this kind) not going out, but by prayer and fasting? This is reasonably supposed to allude to express acts of devotion, which their master had prescribed, and they had neglected. But how one thing can be more difficult than another to the power of God, (and it is certainly by his power alone that these miracles were wrought,) is to us, we confess, inexplicable, and we can find no assistance from Jesus remained some time in Galilee after this event, and while he continued there, took another opportunity seriously to impress upon them the important truth, that he must be slain, and afterwards arise from the dead; a doctrine which, of all others, they were most reluctant to receive.

With us, indeed, the fact admits of no question, that Christ “both died and rose again:” but we are still negligent and forgetful of the Great truths connected with these events. How little faith do we act on his atonement! How little sympathy do we feel in his extreme sufferings! But this chapter concludes with an incident of a very different kind from the preceding. Josephus informs us, that every Jew used to pay half a shekel (or about fourteen pence of our money) annually for the support of the temple worship, and this is thought to be the tribute here required. As the Son of God, he might have claimed exemption from paying tribute in his Father’s house; but, as he has taught us in his sermon on the mount, in many cases rather to suffer wrong than to resist, ((Matthew 5:46);) so hath he thus set us the example, by working a miracle rather than give any unnecessary offence. This tribute seems here demanded, both for Jesus and for Peter; the former as head of the family, and the latter as householder, or master of the house in which Jesus now resided with him. The miracle does not necessarily suppose the creation of a piece of silver coin; it will [be] an display his omniscience in directing Peter to draw up a fish which had accidentally swallowed such a coin. Bishop Hall thus beautifully improves this incident, in a devotional address: “How should this encourage our dependence upon that omnipotent hand of thine, (O Lord!) which hath heaven, earth, sea, at [thy] disposing!

Still thou art the same for thy members which thou wert for thyself, the Head. Rather than offence shall be given to the world, by a seeming neglect of thy dear children, thou wilt cause the very fowls of heaven to bring them meat, and the fish of the sea to bring them money. Let us look up ever to thee, by the eye of our faith, and not be wanting in our dependence upon thee, who canst not be wanting in thy providence over us.”