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BIBLE STUDY MATTHEW 17:1-27 REVIEW: Chapter 16 consisted of three major sections. The first was about Jesus’ conflict with the Pharisees and Sadducees. As I noted, it was very unusual for these two groups to be mentioned together – indeed, it seems that their only common ground was their opposition to Jesus! They asked Jesus for a “sign from heaven” to prove his Messiah-ship, but he refused – saying that the only sign for them was the “sign of Jonah” (that is, that they should repent and believe his message). Later, Jesus warns his disciples to “beware of the yeast of the Pharisees and Sadducees” – that is, their teaching. The second major section of chapter 16 was Simon Peter’s confession of Jesus as the Messiah, the Son of the living God. Jesus blesses him for this, and declared that he was Peter (petros) and that on this rock (petra) he would build his church. Roman Catholics and Protestants differ on their understanding of this – with Catholics stating that Peter himself was the foundation of Christ’s church, and Protestants maintaining that his confession of faith is the “rock”. Finally, Jesus tells his disciples that he must go to Jerusalem where he will suffer and be killed, and then be raised. When Peter tries to dissuade him from this, Jesus rebukes him – calling him “Satan” (literally, an adversary) and a stumbling block. Jesus then tells his disciples that they must “deny themselves (that is, their own ideas), take up their cross, and follow him.” Only be doing this will they then experience real life! CHAPTER 17:1-8 “The Transfiguration of Jesus” “Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.” While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, “Get up and do not be afraid.” And when they looked up, they saw no one except Jesus himself alone.” Here for the first time, we hear of Peter, James, and John as being an “inner circle” of Jesus’ disciples. They are the ones who are privileged to see Jesus transfigured (Gk metemorphothe) into a state of glory – thus literally fulfilling Jesus’ prophecy in Matthew 16:28 that “some standing here will not taste death before they see the Son of Man coming in his kingdom.” This vision is full of Old Testament imagery. According to Daniel J. Harrington in his commentary on the Gospel of Matthew, the transfiguration blends features from the Sinai theophany and the apocalyptic visions of the book of Daniel. The Sinai features include the high mountain (Ex. 19:20, 24:15), the time “after six days”, (Ex. 24:16), the shining face of Jesus (reminiscent of Moses’ shining face in Ex. 34:29), the bright cloud (Ex. 24:15-18, and also reminiscent of the Shekinah – “Pillar of cloud by day and fire by night” in Ex. 13:21.) Harrington speculates that Peter, James, and John may also represent Aaron, Nadab, and Abihu – who journeyed with Moses up the mountain and “saw the God of Israel” in Ex. 24:9-10. Matthew specifically – unlike Mark and Luke in their accounts – calls this event a vision. Apocalyptic visions were about the future (such as what Daniel had in chapters 8 and 10 of his book – and then later of course in the book of Revelation). The vision in this case was about Jesus’ future glory! What specifically was this vision about? First, it shows the glory that Jesus will have. Secondly, it bears witness that Jesus is the fulfillment of the Law (symbolized by the appearing of Moses) and the Prophets (symbolized by Elijah – held to be the greatest of the prophets). Thirdly, the bright cloud not only represents the presence of God but also that God will lead his people through Jesus – just as he did in the Exodus through Moses. The voice gave the same message that was proclaimed at Jesus’ baptism (Mt. 3:17) – that Jesus was uniquely God’s beloved Son, and that people should listen to him. Peter, naturally, wants to prolong this moment of glory. He proposes to build three dwellings (literally, TENTS). This suggestion refers to the ancient festival of booths (tents) – (Leviticus 23:33-35, 39-43) in which the Israelites would rejoice before the LORD to celebrate the harvest and to remember their deliverance from Egypt. According to The Interpreter’s Bible commentary, there is some reason to believe that at the time of Jesus, this festival was marked by enthusiasm over the coming triumph of Israel. Zechariah 14:16-19 prophesies that all nations will come up to Jerusalem to worship at the festival of booths. Perhaps Peter is thinking that this final age has come – that the festival of booths is to be celebrated – and that Moses and Elijah will remain there permanently. Peter of course is mistaken. Jesus has previously spoken of his coming suffering and death before he will enter into glory. That is why the voice from the cloud reminds him, Peter, and John to LISTEN to Jesus. This vision of course was also relevant to Matthew’s congregation and to us today as well. So often we wish that the final glory of Christ’s kingdom was already here forever. But we receive glimpses (visions) of glory NOT so that we can remain in them, but rather so that we can receive strength and encouragement to go back down the mountain and face whatever turmoil and suffering that may lie ahead. The fear that overcame the disciples upon hearing the voice is reminiscent of what happened to Daniel in his visions (Dan. 8:17-18, 10:7-9). Jesus however – like God did for Daniel – reassures his disciples and bids them to not be afraid. Because of Jesus, we do not have to fear God’s awesome holiness. CHAPTER 17:9-13 “Jesus’ Second Teaching About Elijah being John the Baptist” “As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.” And the disciples asked him, “Why, then do the scribes say that Elijah must come first?” He replied, “Elijah is indeed coming 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 whatever they pleased. So also the Son of Man is about to suffer at their hands.” Then the disciples understood that he was speaking to them about John the Baptist.” The general expectation of the day was that the Messiah would come in power and great glory – and that Elijah would come to prepare his way (see Malachi 3:1-4, 4:4-6) The disciples, despite Jesus’ teaching, had grown up with this understanding. In a way, the Transfiguration vision seemed to confirm it. Therefore, Jesus orders them not to tell anyone about the vision until after the Son of Man has been raised from the dead – otherwise people would be focusing upon his future glory rather than his present ministry of service and suffering. Secondly, the disciples ask about the prophecy about Elijah’s coming to get the people ready for the Messiah. As they understood it, Elijah should also be a person of great power and glory. Jesus helps them to understand that Elijah HAS come to prepare people’s hearts, but that most rejected him and “did to him whatever they pleased” and that the Son of Man would also “suffer at their hands”. It is then that the disciples understood that Jesus was speaking to them about John the Baptist – who, although he had been a great prophet, had nevertheless been rejected by many people and finally had been beheaded by Herod. The prophecy of Elijah’s coming had indeed been fulfilled, but NOT in the way that they and most people had expected. NOTE: This is the second time that Jesus identifies John the Baptist with Elijah – the first being in Mt. 11:13-14. CHAPTER 17:14-20 “The Importance of Faith” “When they came to the crowd, a man came to him, knelt before him, and said, “Lord, have mercy on my son, for he is an epileptic and he suffers terribly; he often falls into the fire and often into the water. And I brought him to your disciples, but they could not cure him.” Jesus answered, “You faithless and perverse generation, how much longer must I be with you? How much long must I put up with you? Bring him here to me.” And Jesus rebuked the demon, and it came out of him, and the boy was cured instantly. Then the disciples came to Jesus privately and said, “Why could we not cast it out?” He said to them, “Because of your little faith. For truly I tell you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you.” The Greek word translated as “epileptic” is “seleniazesthai” – which literally means “to be moonstruck” (lunacy). Jews of this time attributed this to a demon. The boy’s disease made him a danger to both himself and others. The father of the boy – like the mother of the Canaanite woman in Matthew 15:21-28 – desperately wants Jesus to heal him. Jesus seems to be upset – not so much at the father, but at his disciples – because of their “little faith”. His rebuke is not anger, but frustration at their lack of understanding and belief that with God all things are possible. What apparently happened was that the disciples tried to cast out the demon but then gave up! (Indeed, in the “missing verse” #21 (also in Mark 9:29) Jesus says that this demon could only be cast out by prayer and fasting. That is, it would take one’s being willing to “stick-to-it” for the long haul!) This would explain Jesus’ later teaching about moving mountains with faith the size of a mustard seed – not that it would miraculously move a mountain, but that it would not give up! The fact is, if one starts digging and moving the dirt and rock of a mountain one pail full at a time and keeps at it, eventually the mountain WILL be moved! So it is with faith! CHAPTER 17:22-23 “Jesus’ Second Prediction of Suffering” “As they were gathering in Galilee, Jesus said to them, “The Son of Man is going to be betrayed into human hands, and they will kill him, and on the third day he will be raised.” And they were greatly distressed.” There are three predictions of the Passion in Matthew (Mt. 16:21, this passage, and 20:17-19). The second and third sayings are probably rewritings of the first. The point is that Jesus knew what was coming, and yet still obeyed what he felt to be God’s will for him. On this occasion, Jesus and his disciples were gathering for the pilgrimage to Jerusalem for the Passover – which would have been a very appropriate time for Jesus to repeat the prediction he had made earlier after Peter’s confession at Caesarea Philippi. CHAPTER 17:24-27 “The Temple Tax” When they reached Capernaum, the collectors of the temple tax came to Peter and said, “Does your teacher not pay the temple tax?” He said, “Yes, he does.” And when he came home, Jesus spoke of it first, asking, “What do you think, Simon? From whom do kings of the earth take toll or tribute? From their children or from others?” When Peter said, “From others,” Jesus said to him, “Then the children are free. However, so that we do not give offense to them, go to the sea and cast a hook; take the first fish that comes up and when you open its mouth, you will find a coin; take that and give it to them for you and me.” The half-shekel tax was to be paid by all Jewish males age 20 and above annually in March for the upkeep of the temple. This was mandated in Exodus 30:13-14. The question to Peter was obviously asked with malicious intent, with the hope that Jesus would refuse to pay so that his opponents might have a ground for an accusation against him. Jesus’ teaching to Peter makes two points: 1) that he as God’s Son is not subject to the tax, but 2) that he does not wish to give offense to his opponents, so he will pay it anyway. Daniel J. Harrington in his commentary states that this issue was especially important to the members of Matthew’s Jewish-Christian community. On one hand, they believed that Jesus was the divine Son of God – and that they as his followers shared in his “son-ship” (see Romans 8:14, 16, 19, 21). Therefore, if children of the kings of the earth do not pay taxes toward the upkeep of royal buildings, certainly the Son of God (and his followers) need not pay the Temple tax. On the other hand, if Jesus’ followers refused to pay the Temple tax, they would cease to be considered Jews – which was something that neither Jesus nor Matthew wanted. Therefore, even though they had no “obligation” to pay the Temple tax, this passage showed that it would nevertheless be best (“so that we do not give offense to them”) for them to still pay it. Perhaps the deeper purpose of this story is to serve as a guide for Christians everywhere in their dealings with the government. On one hand we are free people, and no government has the “right” to make us pay for what we do not support. On the other hand, we must still do our duty as citizens – not because we “have” to but in order to avoid giving offense to others. As William Barclay writes in his Daily Study Bible commentary: “The Christian who exempts himself from the duties of good citizenship is not only failing in citizenship, he is also failing in Christianity.” Finally, we come to the “miracle” itself. It was not necessarily that Peter miraculously found a shekel coin in a fish’s mouth that was enough to pay the temple tax for both him and Jesus. Rather, Jesus was possibly telling Peter to go back to his vocation as a fisherman to earn the money needed. The same is certainly true for us today in meeting our obligations. -------------------- George R. Karres, Pella Lutheran Church 418 W. Main Street Sidney, MT 59270
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