Chapter 17

1 The transfiguration of Christ. 14 He healeth the lunatick, 22 foretelleth his own passion, 24 and payeth tribute.

1. After six days. [The Transfiguration, Matt. 17:1–13=Mark 9:2–13=Luke 9:28–36. Major comment: Matthew. See Retirement from Public Ministry; The Ministry of Our Lord.] For events and circumstances leading up to the Transfiguration see on ch. 16:13. The Transfiguration probably took place in the latter part of the summer, a.d. 30. The Passover season of a.d. 30 had seen public opinion in Galilee turn against Jesus (see on ch. 15:21). Also the Sanhedrin had intensified its purpose to bring His ministry to a halt (see on Matt. 16:1; cf. Mark 7:1, 2). At Caesarea Philippi Jesus had, for the first time, spoken plainly to the disciples concerning His sufferings and death (see on Matt. 16:21). But they, like all other Jews, thought of the Messiah as a conquering king. Hence it was difficult, even for them, to grasp the idea of a Messiah who would suffer and die. Gloomy thoughts, as upon previous occasions, filled their minds, owing to their misunderstanding of the nature and purpose of Jesus’ ministry.

The period of time here mentioned, “after six days,” refers to the time since Peter’s profession of faith in the divine Sonship of Jesus (ch. 16:16). Luke (ch. 9:28) speaks of it as being “about an eight days after,” that is, about a week later. By inclusive reckoning, a week would be called “eight days” (see pp. 248-250). It is not unusual for Luke (see on ch. 3:23) to give an approximation or “about” rather than an exact statement of time.

Peter, James, and John. These three had shown better understanding than their fellow disciples of the truths Christ sought to impart. At least upon one previous occasion they had been especially selected to witness divine power at work (see Mark 5:37), and because of their deeper spiritual insight they were yet to witness His hour of agony in Gethsemane (see Mark 14:33). It was especially to prepare them for that hour of fear and disappointment that Jesus now took them alone with Him into the hills (see DA 420).

An high mountain. The site of the Transfiguration is not known. Mt. Tabor (elevation 1,929 ft., or 588 m.), about 12 mi. (19 km.) southwest of the Lake of Galilee and 5 1/2 mi. (c. 9. km.) east of Nazareth, was the traditional location. But the discovery that in the time of Christ a fortress and a small settlement crowned its summit has made it seem impossible that Jesus could there have found the solitude spoken of by Matthew and Mark (cf. DA 419).

Since Tabor is no longer seriously considered as the site of the Transfiguration, it has generally been identified with Mt. Hermon (elevation 9,166 ft., or 2,794 m.), on whose lower slopes lay the city of Caesarea Philippi, and in the vicinity of which Christ and the disciples are known to have been immediately preceding the Transfiguration (see on ch. 16:13). But there are difficulties with this identification also. In the vicinity of Caesarea Philippi and Mt. Hermon, Jesus was “out of the reach of Herod and Caiaphas” and “at a distance from the Pharisees” (see DA 418). It was a Gentile region beyond the limits of Galilee. That fact was what led Christ to withdraw there for a time (see on ch. 16:13). But at the foot of the mount of Transfiguration the scribes and rabbis mingled with a throng of people, most likely Jewish, and sought to humiliate Jesus and His disciples. This would seem to indicate that the Transfiguration took place in Galilee rather than in the Gentile district of Caesarea Philippi.

Furthermore, following the visit to Caesarea Philippi, but before the Transfiguration, Jesus and the disciples are spoken of as journeying southward along the shores of the Lake of Galilee (see DA 418), at least 30 mi. (48 km.) from Mt. Hermon. During the week’s interval between the Great Confession and the Transfiguration, then, Jesus had returned to Galilee. Thus it seems that neither Tabor nor Hermon was the mount of Transfiguration.

Apart. Luke adds that Jesus went there “to pray” (ch. 9:28). This was one of those special occasions when Jesus anxiously sought communion with His heavenly Father (see on Mark 1:35) in order that He might know how to accomplish His mission (see on Mark 3:13). In this instance the problem was how to help the disciples understand the true nature of His mission, and how to prepare them for His death (see on Matt. 16:13). The entire night was spent on the mountainside (see DA 426).

Jesus and His companions had kept on climbing, apparently, until it became too dark to go farther. It would seem that Jesus had already spent a considerable portion of the night in prayer by the time of the Transfiguration, for, as the hours passed slowly by, the dew of night was “heavy” upon Him. He prayed for personal strength to face the great test that lay ahead, and also for His disciples, that their faith in Him as the Son of God might be strengthened, that they might understand the necessity of His death as part of the plan of salvation, and that they might be prepared for the hour of trial (see DA 420). Accordingly, He prayed that they might behold His divine glory, which thus far, except for fleeting moments, had been hidden from their gaze (see on Luke 2:48).

2. Transfigured. Gr. metamorphooµ, “to change into another form,” or “to transform.” This was one of the occasions when divinity flashed forth through Jesus’ humanity, to meet the radiance of heaven (see DA 421; see on Luke 2:49). It was while Jesus was praying and the disciples were asleep that the mysterious transformation took place.

The description of the experience by the three synoptic writers precludes any suggestion that it was a subjective experience on the part of the disciples, or perhaps only of Peter. It was more than a dream or hallucination due to weariness from the day’s journey and worry about Christ’s prediction of His death; it was a real experience. Many years later Peter declared that he and his fellow disciples “were eyewitnesses” of the “majesty,” “honour,” and “glory” of Jesus, and testified to having heard the voice proclaiming Jesus’ Sonship to the Father (see 2 Peter 1:16–18). Peter presents this outstanding experience as one of the great confirmations of the Christian faith. See on John 1:14.

His face. The description of Christ here recorded closely resembles that given by Daniel (see Dan. 10:5, 6) and by John (see Rev. 1:13–15). The appearance of Jesus’ face became different (see Luke 9:29) under the influence of this radiant white light. It was a luminous glory that appeared to come from within. This was the glory that Jesus had in heaven before He assumed the form of humanity (see John 17:5), and is the glory with which He will return again to this earth (see Matt. 25:31; 1 Thess. 4:16, 17; DA 422). A similar glory radiated from the face of Moses as he descended from the Mount of the Law (see Ex. 34:29; 2 Cor. 3:7). When Jesus returns and bestows the gift of immorality upon His faithful ones, no doubt they also will reflect this glory (see Dan. 12:3). For other moments in the life of Christ when His divinity flashed forth see on Luke 2:48.

White as the light. Mark compares Jesus’ “raiment” to snow (see Mark 9:3). The “white raiment” of the saints (see Rev. 3:4, 5, 18; etc.) will reflect the glory of Jesus’ own garments of righteousness in the earth made new.

3. Moses and Elias. Evidently the disciples recognized the heavenly visitants either from their conversation or by divine illumination. Moses was the great deliverer, lawgiver, and founder of the Hebrew nation, and Elijah the one who saved it in a time of great apostasy and crisis. Here were living representatives to bear witness to the divinity of Jesus, even as “Moses and all the prophets,” through their written records, had testified of Him (see on Luke 24:44).

It is important to note that regarding both Elijah (see on 2 Kings 2:11, 12) and Moses (see on Jude 9) the Scriptures record the fact that the one was translated to heaven without seeing death and the other raised from the dead. The fact that Moses and Elijah appeared with Christ at this time is therefore not to be taken to prove that all the righteous dead are in heaven. These two, one raised from the dead and the other translated without seeing death, appeared with Jesus, as a type of the glorious kingdom in which the ransomed of all ages will be with Him in glory (see Matt. 25:31; Col. 3:4; 1 Thess. 4:16, 17).

Talking with him. Luke adds that they were talking about “his decease which he should accomplish at Jerusalem” (Luke 9:31; cf. Matt. 16:21).

4. Then answered Peter. As usual Peter came forward as spokesman for the group (see on ch. 16:16, 22). Luke adds that Peter spoke without knowing what he was actually saying (see Luke 9:33). Mark says that Peter, as well as the others, was “sore afraid” (see Mark 9:6).

Lord. Gr. Kurios. According to Mark 9:5, Peter addressed Jesus as “Master” (Gr. Hrabbi), and according to Luke 9:33, as “Master” (Gr. Epistateµs). On the significance of such variations in the Gospel narratives see the Additional Notes on Matthew 3, Note 2.

Let us make. Important textual evidence may be cited (cf. p. 146) for the reading “I will make,” though in Mark and Luke the uncontested reading is, “Let us make.”

Three tabernacles. Literally, “three booths,” or “three tents.” Practically no rain fell during the latter part of the summer (see Vol. II p. 110; see on ch. 17:1), and the only protection needed would be that from the heavy dew of the night. Whether Peter thought of the booths as protection from the elements only, or whether the suggestion came to his mind in connection with the Feast of Tabernacles—now but a short time away—is not certain. The expectation that Elijah would come to herald the Messianic kingdom (see on v. 10) may have reminded Peter of the predicted celebration of that feast in connection with the rulership of the Messiah (see Zech. 14:16–19). Perhaps he concluded that the appearance of Moses and Elijah at this time, so close to the Feast of Tabernacles, implied that they had come to participate in the celebration.

5. A bright cloud. Reminiscent, perhaps, of the pillar of cloud in the wilderness (see on Ex. 13:21, 22), which was illuminated by the glory of God (see Num. 9:15, 16; see on Ex. 40:34). Compare the experience of Moses in the mount with God (see on Ex. 24:15–18), when he “went into the midst of the cloud” that shrouded the glory of God. This scene may have flashed into the minds of the disciples, as perhaps also the experience of Elijah upon Mt. Carmel (see on 1 Kings 18:38; Luke 2:48; John 1:14).

Overshadowed. Gr. episkiazoµ, “to cast a shadow over” (cf. Luke 1:35; Ps. 91:1). Matthew and Mark do not make clear whether the cloud “overshadowed” Christ and the two heavenly visitors, or the disciples, or both; however, it seems apparent from Luke that primary reference is to the disciples (Luke 9:34).

A voice. The same voice heard at the time of Christ’s baptism (see ch. 3:17) and later, at the very close of His ministry (see John 12:28). Upon these three occasions the Father personally attested the divine Sonship of Jesus.

My beloved Son. Concerning Christ as the Son of God see on Luke 1:35; John 1:1–3; see Additional Note on John 1.

Well pleased. Because in His life on earth Jesus had carried out to perfection His assigned task (see John 17:4) and presented men with a perfect example of obedience to the Father’s will (see John 15:10). If we place our trust in our Saviour, it will be our privilege also to “do those things that are pleasing in his sight” (1 John 3:22).

Hear ye him. Probably with particular reference to the instruction He was now giving concerning His imminent sufferings and death (see on ch. 16:21).

6. Fell on their face. Compare Eze. 1:28; Dan. 10:9. Such men as Ezekiel and Daniel were accorded visions; Peter, James, and John saw with their natural eyesight.

7. Touched them. The fact that the touch of Jesus came after, rather than before, the experience is indirect testimony to the fact that this was not a vision, but rather an objective experience. Furthermore, there is no instance in the Bible where three men all received the same vision simultaneously.

8. Lifted up their eyes. According to Mark, the three men “suddenly … looked round about” (Mark 9:8).

Only.That is, “alone.”

9. Vision. Gr. horama, “spectacle,” literally, “that which is seen.” Compare the Hebrew words chazon and marХah (see on 1 Sam. 3:1).

To no man. Jesus took Peter, James, and John with Him because they alone, of the Twelve, were prepared to receive what He had to impart to them (see on v. 1)Had they reported what they had seen and heard, it would have excited only idle wonder and curiosity,and could have served no good purpose at that time. The fact that they were to remain silent about it until after the resurrection implies that at that time the other disciples would be ready to understand, and that their faith would be strengthened by the account of the three who witnessed the event. Furthermore, having with their own eyes beheld two men over whom death had no power, these three disciples should have been prepared to believe Christ’s words concerning His resurrection (cf. Luke 9:31), and to impart faith and courage to their fellow disciples. Also, the fact that Jesus took the same three of them alone with Him into the Garden of Gethsemane to join with Him in prayer should have brought this lesson vividly before them again.

10. Say the scribes. As the official expositors of the Scriptures, the “scribes” would be the ones expected to decide theological problems such as the one here under discussion. Concerning the scribes see p. 55.

The apparent connection between the Transfiguration and the discussion about Elias’ coming seems to be merely that Elijah was one of the two who had appeared with Christ. However, Malachi had predicted the coming of Elias as a forerunner of the Messiah (see on Mal. 4:5), and the disciples thought that Elijah had now come to announce the Messiah, to protect Jesus, and to confirm His authority as King Messiah (see DA 422; see on John 1:21). But if Jesus was indeed the Messiah of prophecy, as the disciples fondly hoped, and believed Him to be (see on Matt. 16:16), why, then, had Elijah not appeared before this? They still misunderstood the mission of John the Baptist in spite of the fact that Jesus had already told them plainly that the life and work of John the Baptist fulfilled the prophecy of the coming of Elijah (see on ch. 11:14).

11. Restore all things. In the dramatic experience on Mt. Carmel, Elijah had been successful in turning the hearts of many in Israel back to the God of their fathers (see on 1 Kings 18:37–40), and thus in checking the fearful inroads of apostasy. In the same way John the Baptist proclaimed the baptism of repentance from sin and a return to the true spirit of worship (see on Mal. 3:1, 7; 4:6; Luke 1:17). John, of course, was not Elijah in person (see on John 1:21), but he went before the Messiah “in the spirit and power of Elias” (Luke 1:17).

12. Knew him not. That is, they did not recognize him as Elijah (see on John 1:10, 11).

Whatsoever they listed. That is, whatever they wished to do. Instead of accepting John and believing his message, the Jewish leaders had spurned him and his call to repentance (see Luke 7:30–33; see on Matt. 21:25, 32). Herod had imprisoned him (see on Luke 3:20), and about a year later executed him (see on Mark 6:14–29). It would be only a few months after the Transfiguration until the leaders of Israel would similarly do to Jesus “whatsoever they listed.”

14. When they were come. [The Demon-possessed Boy, Matt. 17:14–21=Mark 9:14–29=Luke 9:37–43a. Major comment: Mark.]

15. Lunatick. See on ch. 4:24.

17. Perverse. Literally, “distorted,” or “corrupt.”

20. Unbelief. Textual evidence is divided (cf. p. 146) between this reading and “little faith.” The disciples had too much faith in themselves and too little faith in God (see on ch. 8:26).

Mustard seed. See on ch. 13:31, 32. For similar illustrations given upon other occasions see Matt. 21:21; Mark 11:23; Luke 17:6. The mustard seed may be small to begin with, but hidden within it is the life principle, and, given favorable circumstances, it will grow.

Say unto this mountain. Christ here speaks figuratively of great obstacles encountered by His disciples as they carry out the gospel commission. Most assuredly Jesus never intended that His disciples should go about the country moving literal mountains. Nevertheless He promised that no difficulties, however great they may seem, can hinder the accomplishment of His divine purpose to save sinners (see Isa. 45:18; 55:8–11).

Nothing shall be impossible. “With God all things are possible” (Matt. 19:26).

21. Howbeit. Textual evidence is divided (cf. p. 146) as to whether or not v. 21 was in the original text of Matthew (see on Mark 9:29).

22. While they abode. [A Secret Journey Through Galilee, Matt. 17:22, 23=Mark 9:30–32=Luke 9:43b–45. Major comment: Mark.] Or, “while they returned,” that is, to Capernaum. Textual evidence is divided (cf. p. 146) between this and the reading “while they gathered.”

Betrayed. Or, “delivered” (see on Mark 3:19; Luke 6:16).

23. Third day. See pp. 248-250.

They were exceeding sorry. Or, “they were in great distress.” Though they now realized that their Master was talking about His death, they hoped and believed that something would arise that would make it unnecessary.

24. Come to Capernaum. [The Temple Half Shekel, Matt. 17:24–27. See Retirement from Public Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] Jesus and the disciples had evidently recently (DA 432) returned from a brief tour of Galilee (see Matt. 17:22, 23; see on Mark 9:30–32). As usual Jesus probably took up residence at the home of Peter (see on Mark 1:29; 2:1), where He abode during the remaining weeks of His stay in Galilee.

They that received tribute. Literally, “they that receive the double drachma [Gr. didrachmon].” These were not the publicans, or taxgatherers (see on Luke 3:12), who collected toll and tax for the civil authorities, but designated men who were appointed in each district to collect the half-shekel Temple tax required of every free male Jew 20 years of age or older, for the support of the Temple. This tax was not compulsory in the sense that the tithe was, but its payment was nevertheless considered a religious duty. For the origin of this tax and the regulations concerning it see on Ex. 30:12–16. According to the Mishnah (Shekalim 1. 1, Soncino ed. of the Talmud, p. 1) public notice was to be given of the tax on the first day of Adar, which fell in our February or March (see Vol. II, p. 108). On the 15th of Adar, “tables [of money changers] were set up in the provinces,” and 10 days later in the Temple (Shekalim 1. 3, Soncino ed. of the Talmud, p. 2). The Temple tax for the current year was therefore several months overdue.

The ancient Hebrew shekel (see Vol. I, pp. 167, 168) was no longer in general use, but rabbinical custom required that the Temple tax be paid in the unit of the half shekel. Those who “received tribute” would exchange the coin of the realm for the Temple coin, making a profit on each transaction. The Gr. didrachama, translated “tribute,” was the double drachma, nearly equivalent to the half shekel, and approximately twice the value of a Roman denarius, which was considered a day’s wage (see on ch. 20:2).

Came to Peter. Probably because Jesus was staying at Peter’s home.

Doth not your master? Whether a record was kept of those who paid the tax is not known, and whether those who now came to Peter already knew that Jesus had not paid the tax is not known. Furthermore, this was not the time of year when the tax was usually collected. It would seem that had it been known that Jesus had not paid the tax, the scribes, who during the intervening months had repeatedly heckled Jesus in public (see on Matt. 16:1; Mark 7:1–23), would have challenged Him for nonpayment of the tax long before this. Apparently the idea of challenging Jesus on this count had but recently come to their minds; it was part of a well-laid plot. In the Greek the word for “your” is in the plural. The tax collectors thus made the matter one of concern to all the disciples, not to Peter only.

25. He saith, Yes. Peter’s ready answer is considered by some to imply that Jesus had customarily paid the tax and that Peter knew of this fact. Actually, Peter may not have known whether Jesus had actually paid it. When asked whether Jesus paid the tribute, Peter immediately recognized the unusual and untimely (see on v. 24) nature of the inquiry and sensed the implied challenge to Jesus’ loyalty to the Temple, which, of course, failure to pay the tax would seemingly indicate. Peter and his fellow disciples were apparently still fully loyal in spirit to the Jewish leaders (see DA 398), and Peter’s first reaction was to avoid at all costs anything that would tend to worsen relations with them. But, as upon later occasions (see ch. 22:15–22), the scribes and Pharisees here sought to confront Jesus with a dilemma from which He could not escape. Levites, priests, and prophets were exempt (DA 433). To refuse to pay the tax would imply disloyalty to the Temple, but to pay it would imply that Jesus did not consider Himself a prophet, and thus exempt from it.

Into the house. Probably Peter’s own home (see on v. 4).

Prevented. Gr. prophthanoµ, “to come before,” or “to anticipate.” The English word “prevent” used to have this meaning, but has now the added concept of preceding a person in order to place an obstacle in his way, in order to “prevent,” or “hinder,” him. A similar use of the word “prevent” occurs in 1 Thess. 4:15. In this instance “Jesus prevented” Peter by introducing the subject before he mentioned it.

Custom. Gr. telos, “a toll,” usually that levied on goods or possessions (see on Luke 3:12).

Strangers. That is, those not of the royal family—in other words, the subjects of the king.

26. Children free. Jesus might have claimed exemption as a teacher or rabbi. Nevertheless, Jesus set aside this valid claim (see on v. 27).

27. Notwithstanding. The collector of Temple tribute had no legal right to demand the half shekel of Jesus. Jesus paid it for reasons of expediency, not of obligation. He waived His rights in order to avoid controversy, and did that which He could not rightfully be required to do in order to be at peace with His sworn enemies. Evidently, He would not have His loyalty to the Temple challenged, however unjust the charge might be. Christ’s course of action stands as a lesson to every Christian. We should endeavor to live at peace with all men, and to do more than should be required of us if need be, in order to avoid unnecessary conflict with opponents of the truth (see Rom. 12:18; Heb. 12:14; 1 Peter 2:12–15, 19, 20). Under no circumstances, however, will the Christian compromise principle in his endeavor to please others (see DA 356).

Offend. Gr. skandalizoµ, literally, “to entrap” (see on ch. 5:29). Concerning the Christian’s duty to consider well his course of action lest he become the occasion for other’s stumbling, see 1 Cor. 8:8–13.

To the sea. That is, to the Lake of Galilee, on the shore of which Capernaum was situated (see on ch. 4:13).

An hook. This is the only instance in the NT where mention is made of catching fish with a hook.

A piece of money. Gr. stateµr, a silver coin worth four drachmas and the approximate equivalent of a shekel (see Vol. I, p. 168; Vol. V, p. 49). Despite all the foolish and fanciful efforts on the part of some to explain away the supernatural element of this incident, there can be no doubt that it was a miracle that Peter should catch that particular fish at the very time, and that it should have the right amount of money in its mouth.

For me and thee. The amount was just enough to cover the half-shekel tax for two persons. The story ends thus abruptly, assuming that Peter caught the fish and paid the tribute money to those who had come to collect it.

The miracle was well calculated to impress Peter, a fisherman by trade, who knew how unlikely it was that a fish should have money in its mouth, particularly the specific amount of money designated upon any given occasion, and knew, furthermore, how unlikely it was that he should be able to catch that particular fish at the precise moment he had been instructed to catch it (see on Luke 5:8, 9). It was not for His own benefit that Jesus performed this miracle (see on Matt. 4:3), although half of the amount paid was for Him. The miracle was designed to teach Peter a lesson, and to silence the critical tax-gatherers, who had sought to place Christ in the category of an ordinary Israelite, and thereby challenge His right to teach.

Ellen G. White comments

1–27DA 419–434

1     DA 419

1, 2 AA 539; SL 53

1–5EW 162; PK 227

2, 3 DA 421; PP 479

3     SR 174

5     FE 405

5–8 DA 425

8     AA 64

9     DA 426

14–16DA 427

19   DA 429

20   DA 431; PK 595

20, 21  DA 430

22–24  DA 432

25, 26  DA 433

27        DA 434