Matthew 17 (WEB)

Matthew 17:1–8

The Transfiguration

After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. He was changed before them. His face shone like the sun, and his garments became as white as the light. Behold, Moses and Elijah appeared to them talking with him.

Peter answered and said to Jesus, “Lord, it is good for us to be here. If you want, let’s make three tents here: one for you, one for Moses, and one for Elijah.”

While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved Son, in whom I am well pleased. Listen to him.”

When the disciples heard it, they fell on their faces, and were very afraid. Jesus came and touched them and said, “Get up, and don’t be afraid.” Lifting up their eyes, they saw no one, except Jesus alone.

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

As they were coming down from the mountain, Jesus commanded them, saying, “Don’t tell anyone what you saw, until the Son of Man has risen from the dead.”

His disciples asked him, saying, “Then why do the scribes say that Elijah must come first?”

Jesus answered them, “Elijah indeed comes first, and will restore all things; but I tell you that Elijah has come already, and they didn’t recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them.” Then the disciples understood that he spoke to them of John the Baptizer.

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

When they came to the multitude, a man came to him, kneeling down to him and saying, “Lord, have mercy on my son, for he is epileptic and suffers grievously; for he often falls into the fire, and often into the water. So I brought him to your disciples, and they could not cure him.”

Jesus answered, “Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me.” Jesus rebuked the demon, and it went out of him, and the boy was cured from that hour.

Then the disciples came to Jesus privately, and said, “Why weren’t we able to cast it out?”

He said to them, “Because of your unbelief. For most certainly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you. But this kind doesn’t go out except 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

While they were staying in Galilee, Jesus said to them, “The Son of Man is about to be delivered up into the hands of men, and they will kill him, and the third day he will be raised up.” They were exceedingly 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

When they had come to Capernaum, those who collected the didrachma coins came to Peter, and said, “Doesn’t your teacher pay the didrachma?” He said, “Yes.” When he came into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their children, or from strangers?”

Peter said to him, “From strangers.” Jesus said to him, “Therefore the children are exempt.

But, lest we cause them to stumble, go to the sea, cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater coin. Take that, and give it to them for me and you.”

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.