Matthew 17 (KJV)

Matthew 17:1–8

The Transfiguration

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only.

Six days later, Jesus takes Peter, James and John up a high mountain. He is transformed before them: his face shines like the sun and his clothes become white as light. Moses and Elijah appear, talking with him. Peter offers to build three shelters, but a bright cloud overshadows them and a voice declares Jesus God's beloved Son and tells them to listen to him.

What does this mean?

'Transfigured' (KJV) or 'changed' (WEB) translates the Greek word behind 'metamorphosis'. 'Tabernacles' (KJV) or 'tents' (WEB) were temporary shelters like those used at the Feast of Tabernacles.

Historical context

The mountain is not named. Tradition since the fourth century identifies it as Mount Tabor in lower Galilee; many scholars suggest Mount Hermon, near Caesarea Philippi.

Why does it matter?

Moses and Elijah, figures of the Law and the Prophets, both met God on a mountain (Exodus 24; 1 Kings 19), and Moses' face shone after he spoke with God (Exodus 34:29). The cloud recalls God's presence at Sinai, and 'hear ye him' (KJV) may echo the promise of a prophet like Moses (Deuteronomy 18:15).

Editorial notes, not scripture.

Told in three Gospels

Mark 9:2–8

The transfiguration

How Mark tells it

Mark alone says Jesus' clothes became whiter than any launderer on earth could make them, and he does not mention Jesus' face shining (Matthew) or his praying (Luke). Mark names Elijah before Moses and explains that Peter spoke because he did not know what to say, being terrified. Only Luke reports what they discussed.

Read Mark’s account in Mark 9

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Luke 9:28–36

The Transfiguration

How Luke tells it

Only Luke says Jesus went up to pray and was changed while praying, that Moses and Elijah spoke of his "decease" or departure at Jerusalem, and that the disciples were heavy with sleep. Luke has "about eight days" (Mark and Matthew: six). Many manuscripts of Luke read "my Son, the Chosen One" instead of "beloved Son."

Read Luke’s account in Luke 9

Continue reading in Luke →

How Matthew tells it

Only Matthew says Jesus' face shone like the sun, and only he adds 'in whom I am well pleased' to the heavenly voice, matching the baptism (3:17). Only Matthew describes the disciples falling on their faces and Jesus touching them and telling them not to be afraid. Luke dates it 'about eight days' later and says Jesus was praying.

Matthew 17:9–13

Elijah has already come

And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.

Coming down the mountain, Jesus tells the three not to speak of the vision until he has risen from the dead. They ask why the scribes say Elijah must come first. Jesus says Elijah has already come and was mistreated, as the Son of Man will be; the disciples understand he means John the Baptist.

Historical context

Malachi 4:5–6 promised that Elijah would return before 'the great and dreadful day of the LORD', and some Jewish teachers expected his coming to precede the Messiah's.

Why does it matter?

Matthew makes explicit what Jesus said in 11:14, and links John's fate with the suffering Jesus himself faces. Only Matthew adds that the disciples understood.

Editorial notes, not scripture.

Matthew 17:14–21

A boy is healed

And when they were come 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 lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. And I brought him to thy disciples, and they could not cure 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. Then came the disciples to Jesus apart, and said, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit this kind goeth not out but by prayer and fasting.

At the foot of the mountain, a man kneels before Jesus and begs him to heal his son, who has seizures and often falls into fire or water; the disciples could not cure him. Jesus laments a faithless generation, drives out the demon and heals the boy. Privately he tells the disciples that faith as small as a mustard seed can move mountains.

What does this mean?

'Lunatick' (KJV) or 'epileptic' (WEB) reflects a Greek word meaning literally 'moonstruck'. Moving mountains was a proverbial image for doing what seems impossible.

Historical context

Ancient people often attributed seizures to the moon or to spirits; Matthew speaks of both the illness and a demon.

Why does it matter?

Verse 21, about prayer and fasting, is missing from the earliest manuscripts and from many modern translations; the KJV and WEB include it, and it closely resembles Mark 9:29. Many interpreters stress the contrast between the glory on the mountain and the disciples' failure below.

Editorial notes, not scripture.

Matthew 17:22–23

Jesus again foretells his death

And while they abode 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.

While they are in Galilee, Jesus tells the disciples again that the Son of Man will be handed over, killed and raised on the third day. They are deeply grieved.

What does this mean?

'Betrayed' (KJV) or 'delivered up' (WEB) translates a Greek word meaning 'handed over', used later of Judas's betrayal, of the authorities handing Jesus to Pilate, and of Pilate handing him over to be crucified.

Why does it matter?

This is the second of three predictions (16:21; 20:17–19). Where Mark says the disciples did not understand, Matthew says they were 'exceeding sorry', implying that they grasped at least the threat of his death.

Editorial notes, not scripture.

Matthew 17:24–27

The temple tax

And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? 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? Peter saith unto him, Of strangers. Jesus saith unto him, Then 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.

In Capernaum, collectors of the temple tax ask Peter whether his teacher pays it. Jesus asks Peter whether kings tax their own children or others; the children, he concludes, are free. Yet, so as not to give offence, he tells Peter to catch a fish, in whose mouth he will find a coin to pay for them both.

What does this mean?

'Tribute' (KJV) here is the temple tax, not a Roman tax. 'Prevented him' (KJV) means spoke to him first.

Historical context

Jewish men paid an annual half-shekel, the 'didrachma' (WEB), for the upkeep of the Jerusalem temple, based on Exodus 30:13. After the temple was destroyed in AD 70, Rome diverted the tax to the temple of Jupiter in Rome. A 'stater' (WEB) or 'piece of money' (KJV) was worth four drachmas, enough for two people.

Why does it matter?

Only Matthew tells this story. Its point is the freedom of God's 'children' combined with care not to cause needless offence. Matthew does not narrate the catch itself.

Editorial notes, not scripture.