Chapter Seventeen

1–8. The Transfiguration. – 9–13. The disciples’ question about Elijah. – 14–21. The healing of a demon-possessed boy. – 22–23. The teaching about death and resurrection. – 24–28. The payment of the temple tax.

Matthew 17:1. After six days, Jesus took Peter, James, and John, his brother, and led them up a high mountain by themselves, (See Mark 9:2; Luke 9:28; 2 Pet 1:16). The verse is nearly word-for-word the same as Mark 9:2, except that Mark does not call John “the brother of James” and adds at the end “by themselves” (μόνους)—according to some readings, this word is not in Matthew. In the Russian translation Mark 9:1 is attributed to chapter 9, but in the Greek editions it is connected to chapter 8 (see Tischendorf). At the beginning of the verse in the Russian translation (but not in the Slavonic), the word “and” is omitted (omitted only in Syroc.). In Luke (Luke 9:28) instead of “six” days “eight” is mentioned. His account does not coincide with the account of the first two synoptists. At the end of the verse in Luke the purpose of the ascent to the mountain is indicated—“to pray.” First of all, the difference in the time indicated by the first two synoptists and Luke is striking: six and eight days. It is explained fairly easily. Already Jerome considered the answer to this “easy” (facilis responsio est), because Matthew and Mark speak of the intermediate days, while Luke adds the first and the last. Besides, it should be added that Luke does not indicate the exact number of days here and uses the word ὡσεί, that is, about eight days. It should be assumed that the time of the transfiguration was at night, which was the customary time for the Savior’s prayer (Matt 14:23; Luke 6:12 and others); the apostles at this time were weighed down with sleep and fell asleep. From the mountain the Savior and his disciples came down the following day (Luke 9:37). When the Savior went up the mountain, nine disciples were left at its foot, and he took with him further up the mountain only three: Peter, James, and John. According to the general opinion of commentators, this was because these disciples “surpassed” all others (οὗτοι τῶν ἄλλων ἦσαν ὑπερέχοντες—St. John Chrysostom). Such an interpretation would mean that the Savior had especially trusted and beloved disciples. But here it should, it seems, be explained somewhat more simply. Jesus Christ needed solitude for prayer, and he had to withdraw. This was a natural desire, and all his disciples understood it. Perhaps on the faces of three, undoubtedly the most devoted to him disciples, was written a desire not to leave him alone, and they were taken and rewarded for this devotion with an extraordinary heavenly vision. Taking three disciples with him, the Savior undoubtedly withdrew from them as well, as was the case in Gethsemane, which is evident both from the general circumstances of the transfiguration and, especially, from the fact that he later “came up” (προσελθών, in the Russian translation—“approached”, verse 7) to the disciples when the vision had ended. The word “led” (“brings up”—ἀναφέρει) appears here only in Matthew and Mark, and also in Luke 24:51. The question of which mountain the Savior ascended with his disciples is very difficult. The evangelists do not indicate which mountain it was. In Matthew and Mark the word is used without the article (some mountain, indefinitely), in Luke—with the article: a certain, definite mountain, though not named either. In the parallel passage 2 Pet 1:16 the mountain is not mentioned at all. Matthew and Mark only agree that it was a “high” mountain. Among ancient commentators—Chrysostom, Hilary, Zigabenus, and others—we also encounter complete silence on this subject. But here and there in Origen, St. Cyril of Jerusalem (4th century), and Jerome there are reports that this was Mount Tabor. After them, the information that Mount Tabor was considered in antiquity to be the mountain of transfiguration comes down to us from the 6th and 7th centuries. Some travelers who lived at that time commonly report that in their time on the summit of Tabor there were three churches corresponding to the three shelters that the apostle Peter wanted to build. The churches were round and “extraordinarily overgrown with grass and flowers.” About the same time, Tabor became a beloved shrine for pilgrims, and during the Crusades it was an object of special interest. Most modern commentators, however, believe that the transfiguration took place on one of the slopes of Hermon, not far from Caesarea Philippi. The English traveler Stanley argues for Hermon, as does Thomson, though not without hesitation. But all this, of course, is only conjecture. The question of the mountain should to the present time be considered unsolved. The silence of the ancient exegetes on it is reasonable.

Matthew 17:2. And he was transfigured before them: and his face shone like the sun, and his garments became white as light. (See Mark 9:2-3; Luke 9:29; 2 Pet 1:16-17). Transfigured, that is, the ordinary form of Christ took on a certain perfect, higher appearance.

Matthew 17:3. And behold, there appeared to them Moses and Elijah, conversing with him. (See Mark 9:4; Luke 9:30-32). Matthew and Mark speak of this briefly, with small differences. But Luke provides information that is not found in the first two synoptists, namely that the men who appeared spoke with Christ “about his departure” in Jerusalem, and that the disciples “were weighed down with sleep and, waking up, saw his glory and two men standing with him.” When these latter began to depart from him, Peter spoke words about the shelters. Theophylact asks: how did the disciples know that these were Moses and Elijah? Not from depictions, for making depictions of people was then considered an unlawful deed. Apparently they recognized them by the words that they spoke.

Matthew 17:4. Then Peter said to Jesus: Lord, it is good for us to be here; if you wish, I will make three shelters here: one for you, one for Moses, and one for Elijah. (See Mark 9:5-6; Luke 9:33 with small differences in the speech). Mark adds: “for he did not know what to say; for they were in fear.” Luke has the same, but much shorter: “not knowing what he was saying.” In Matthew all this is omitted. The words of Peter, addressed to Christ, according to John Chrysostom, are an expression of love and extraordinary rapture, the cause of which was the vision. By “shelters” should be understood not tents, but huts made of tree branches, as at the festival of booths.

Matthew 17:5. While he was still speaking, behold, a bright cloud overshadowed them; and behold, a voice out of the cloud saying: This is my beloved Son, in whom I am well pleased; listen to him. (See Mark 9:7; Luke 9:34-35; 2 Pet 1:17-18). The words spoken from the cloud were obviously words of God himself. They are the same as those which were spoken at the baptism. But here all the synoptists have one identical addition: “listen to him.”

Matthew 17:6. And when the disciples heard it, they fell on their faces and were very much afraid. Matthew 17:7. But Jesus came and touched them and said: Arise, and do not be afraid. According to Mark (Mark 9:6), the fear of the disciples manifested itself while Peter was still speaking about the shelters, and according to the testimony of Luke (Luke 9:34)—when the disciples entered the cloud. The fear was quite natural for the disciples in the circumstances in which they found themselves. The extraordinary beauty and attractiveness of the appearance could itself frighten them (see Matt 28:5; Mark 16:6).

Matthew 17:8. And lifting up their eyes, they saw no one except Jesus alone. (See Mark 9:8—with considerable difference in expressions). Here is a small detail that points to the reality of the event. The evangelists are silent about what would be more important and interesting for us. In the present case it would have been sufficient if the evangelist Matthew had ended his account at verse 7. But he did not do so, and added verse 8, vividly depicting what was happening. The historical reality of the event is fully recognized by the best exegetes. It is connected by definite marks with what came before, that is, with Peter’s confession, and has a close connection with what is recounted further. The event cannot be separated from the context without creating a gap. The accounts of the synoptists, precise in all details, are confirmed by an allusion in the fourth evangelist, who, it is true, does not directly speak of the transfiguration, though he was himself its witness, but clearly alludes to it (John 1:14). And another eyewitness directly reports of it (2 Pet 1:16-18). “Is this truth or falsehood or partly both—this transfiguration on Mount Hermon?” asks Edersheim. “At least one thing is certain: if this is a true account, then it does not tell only of a subjective vision without objective reality. But in that case it would be not only difficult, but impossible to separate one part of the account from another—the appearance of Moses and Elijah and the transfiguration of the Lord—and attribute objective reality to the latter while considering the former only a vision.” Attempts to present the vision as a myth or to interpret it on rationalistic grounds, according to Edersheim, are untenable.

Matthew 17:9. And as they were coming down from the mountain, Jesus commanded them, saying: Tell no one about this vision until the Son of Man is raised from the dead. (See Mark 9:9; Luke 9:36). Matthew reports the Savior’s own words (marking them with punctuation), while Mark sets them forth in his own words in the form of what is called indirect speech. Luke, on the other hand, only indicates the result of the prohibition, saying that the disciples “kept silent, and told no one in those days of what they had seen.” The fathers and Church writers commonly consider the reason for the prohibition to speak about the transfiguration to be humility and at the same time a desire not to scandalize those who, having learned of the transfiguration, would then see Christ crucified. Perhaps so. But it seems more correct to think that the account of the transfiguration could appear true and understandable only in its connection with the resurrection. Therefore it could be spoken of only after the resurrection. It is in precisely this connection that the Savior himself places these two events. It is incredible that the reason for the prohibition was that Jesus Christ wanted to divert the disciples and the people from false expectations of Elijah’s coming.

Matthew 17:10. And his disciples asked him, saying: How is it then that the scribes say that Elijah must come first? (See Mark 9:10-11). The question proposed by the disciples while descending from the mountain presupposes that the teaching of the scribes, according to which Elijah would come before the establishment of the messianic kingdom, was in contradiction with what the disciples had just experienced, or with the thoughts that arose in them as a result of the transfiguration. Not the appearance of Elijah itself, but his immediate disappearance after the appearance, seemed to contradict the teaching of the rabbis. Where was there room for Elijah’s activity when Christ was soon to die and rise? On the basis of the words of the prophet Malachi (Mal 4:5) it was expected that Elijah would not only convert individual Israelites and prepare them for the day of revelation, but would also contribute to the restoration of the entire nation.

Matthew 17:11. Jesus replied to them: Elijah is indeed coming and will restore all things; (See Mark 9:12—more detailed). It is possible that the Russian translation of this verse is inexact. In Matthew, instead of “is coming,” as in Mark, there is an emphasized “will come.” Literally: “Elijah comes and will restore all things.” It is also possible that the Slavonic translation of the verse in Matthew is inexact: “Elijah indeed will come before.” The words of the Savior contain an answer to the disciples’ question. First the opinion of the scribes conveyed by the disciples is formulated, and then in the following verse the Savior corrects it. What the scribes say is true, but not about that Elijah who appeared during the transfiguration, but about another.

Matthew 17:12. But I say to you that Elijah has already come, and they did not recognize him, but did to him whatever they wished; so also the Son of Man is about to suffer at their hands. (See Mark 9:13—no words “and they did not recognize him” and the end of the verse is omitted). Jesus Christ says that Elijah has come, meaning John the Baptist. John, not being Elijah in the proper sense, undoubtedly came in the spirit and power of Elijah (Luke 1:17). In this latter sense the Savior calls John Elijah. That John was not recognized, or rather, known as Elijah, is understandable. It is more difficult to understand the expression “did to him whatever they wished.” Here, of course, is an allusion to the historical circumstances of the Baptist’s death, but perhaps also to the contrast between the life of the first Elijah and the second. With the first Elijah, people could not do as they wished. He was taken alive into heaven, while John was executed.

Matthew 17:13. Then the disciples understood that he spoke to them about John the Baptist. In the preceding verses the Savior did not speak one word about John the Baptist, but his figurative speech showed that he was speaking precisely of him. The disciples now understood this.

Matthew 17:14. When they came to the crowd, a man came up to him and knelt before him, Matthew 17:15. saying: Lord, have mercy on my son; he falls into fits, and suffers terribly, for often he falls into the fire and often into the water, Matthew 17:16. and I brought him to your disciples, and they were not able to heal him. (See Mark 9:18; Luke 9:40). Instead of the Russian “brought” (verse 16) it is possible “brought” (προσήνεγκα). By speaking thus, the father of the boy indirectly accuses the disciples. But many ancient commentators note that in reality he himself was guilty of the fact that the disciples could not heal his son, and instead of accusing himself, he accused them of powerlessness. Euthymius Zigabenus says that the disciples could not heal the boy because of the unbelief of the one who came. Modern commentators cannot be agreed with here.

Matthew 17:17. Jesus replied, saying: O faithless and perverse generation! how long shall I be with you? How long shall I put up with you? Bring him here to me. (See Mark 9:19; Luke 9:41). The details in Mark 9:20-24 are omitted by Matthew. Jerome, Hilary, John Chrysostom, Theophylact, and others attribute the rebuking words of Jesus Christ to the father of the sick young man and to the Jews below the mountain and the scribes. But these opinions of the ancient commentators are completely rejected by modern exegetes, who say that here Jesus Christ is rebuking not the scribes, but his disciples, because they were not able to heal the boy. But why does he not speak directly about the disciples, but about “a faithless and perverse generation,” that is, generally about the people living then, about the generation? Because, they answer, the lack of active faith in the disciples put them on the same level with the rest of the people of Christ’s generation. Bengel: “By a severe rebuke the disciples are counted among the crowd.” That the disciples are here meant is evident from verse 20: the father of the sick one had faith and therefore asked for help. The strong expressions γενεὰ ἄπιστος καὶ διεστραμμένη (“a faithless and perverse generation”) can be explained from the contrast between the faith of the father and, apparently, other people who asked for help, and the faith of the disciples.

Matthew 17:18. And Jesus rebuked it, and the demon came out of him; and the boy was healed from that moment. (See Mark 9:25; Luke 9:42). “Him” (αὐτῷ) refers to “the demon,” which is evident from the parallel passages in Mark and Luke, where the rebuke clearly refers to the demon.

Matthew 17:19. Then the disciples came to Jesus in private and said: Why could not we cast it out? In Mark 9:28 it is said that this occurred when the Savior entered the house. Where this house was located is not known.

Matthew 17:20. Jesus said to them: Because of your little faith. For truly I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you; (See Luke 17:6). Christ’s words cannot be understood in a literal sense. This speech is figurative and indicates the possibility of achieving extraordinary results with the aid of faith.

Matthew 17:21. But this kind does not go out except by prayer and fasting. (See Mark 9:29). Some exegetes, pointing out that verse 21 is not found in certain manuscripts and translations, consider this verse to be a later insertion or a borrowing from Mark 9:29. “This kind” of course refers to demons. “Goes out only by prayer and fasting,” that is, only the truly believing person becomes capable by means of prayer of casting out demons.

Matthew 17:22. While they were staying in Galilee, Jesus said to them: The Son of Man is about to be delivered into the hands of men, (See Mark 9:30-31; Luke 9:43-44). Vulgate: Conversantibus autem eis in Galilea.) The Greek word συστρεφομένων indicates close association, staying together with the exclusion of outsiders. The accounts in Mark and Luke are consistent with this. Mark and Luke further point to the disciples’ insufficient understanding of the Savior’s words, Matthew—to their sorrow (verse 23). “The Son of Man” here is obviously put in connection with the expression “into the hands of men.”

Matthew 17:23. and they will kill him, and on the third day he will be raised up. And they were greatly grieved. (See Mark 9:31-32; Luke 9:44-45). According to Mark’s testimony, the Savior’s words about sufferings, death, and resurrection were unintelligible to the disciples, and they were afraid to ask him. Matthew does not mention this, but only adds that the disciples “were greatly grieved.” This sorrow was naturally caused by Christ’s sorrowful announcements. “Therefore they grieved, for they greatly loved their Teacher” (St. John Chrysostom). However, it cannot be concluded from the word “grieved” that Christ’s words were fully understood by the disciples. This consideration eliminates the seeming discrepancy between Matthew and the other synoptists.

Matthew 17:24. When they came to Capernaum, those who collect the two-drachma tax came to Peter and said: Your teacher does not pay the two-drachma tax, does he? (See Mark 9:33—restricted to a note that the Savior and his disciples arrived in Capernaum and entered the house). All the further account about the payment of the tax is found only in Matthew. In the post-exilic period (Exod 30:13 ff.; cf. 2 Chr 24:6; 2 Sam 12:12; Nehem 10:33) it was established that all Israelite males who had reached 20 years of age were to pay annually a half-shekel, or two Attic drachmas, or one Alexandrian drachma (LXX; Gen 23:15; Josh 7:21) for the maintenance of temple worship. According to the Talmudic tractate Shekalim, the time of collection was the month of Adar (see Pereferencevich, vol. 2, p. 269; information about this tax in chapters 2 and 7 of this tractate). That the tax existed during Christ’s time is evident from the writings of Philo (Quis rerum divinarum heres sit, ed. P. Wendland, Philonis Alexandrini opera quae supersunt, vol. 3, Berlin 1898, repr. De Gruyter, 1962, 186, 1–3) and Josephus (“Jewish Antiquities” XVIII, 9, 1; “The Jewish War” VII, 6, 6). It was so universal that even the dispersed Jews paid it. It was not a Roman tax, although after the destruction of Jerusalem the money was sent to Rome to the temple of Jupiter Capitolinus (see Schürer, Geschichte, II, p. 314–315). Whether this tax was compulsory or not is unclear. From the question asked by the tax collectors, one might conclude that the tax was voluntary and therefore rejected by some. When collecting the taxes, the wealthy could not give more than what was established; the poor—no less. The price of each person’s soul was the same (Exod 30:11-16). The Greek word δίδραχμον means a double drachma. According to the Talmud, “all money mentioned in the law is Tyrian money” (Tosefta Ketuvot XII, end, cited in Schürer, vol. II, p. 315 note). Four Tyrian drachmas equaled one Hebrew shekel. One drachma in our money was worth about 20–30 kopecks (4–6 g of silver); a didrachma—40–60 kopecks (8–12 g of silver). A stater, on the other hand, was equal to 4 drachmas. Instead of “Your teacher does not pay the two-drachma tax, does he?” it would be more accurate—“does not he pay the two-drachma taxes,” because in the original the plural is used in both cases. Zahn explains the plural by the fact that the tax collectors were asking not about the drachma which was to be paid that particular year, but in general whether Jesus Christ agreed to pay this tax. In like manner we also say: “does not someone give money,” though by “money” we sometimes mean only one coin. The account undoubtedly indicates the state of affairs in Palestine before 70 A.D.

Matthew 17:25. He says: Yes. And when he came into the house, Jesus spoke to him first, saying: What do you think, Simon? The kings of the earth—from whom do they collect customs or tribute? From their own sons, or from strangers? Matthew 17:26. Peter said to him: From strangers. Jesus said to him: Then the sons are free; Peter said that in any kingdom the king’s sons are free, that is, they are not subject to taxation. How much more, therefore, should the sons of that King to whom all earthly kingdoms are subject be free? The meaning of the comparison is that Jesus Christ is the Son of God (verse 5) and heir of all things, but God’s house is his temple, and the didrachmas were collected for the benefit of this temple. The question was given precisely to Peter and had a close connection with his confession (Matt 16:16).

Matthew 17:27. But that we may not cause them to stumble, go to the sea, cast a hook, and take the first fish that comes up; and opening its mouth, you will find a coin; take it and give it to them for me and for you. A stater consisted of four drachmas, therefore it was called a tetradrachma. It should not be confused with a golden stater (20 drachmas).