마태복음 17:13 주석

In this chapter we have, I. Christ in his pomp and glory transfigured (Mat 17:1-13). II. Christ in his power and grace, casting the devil out of a child (Mat 17:14-21). And, III. Christ in his poverty and great humiliation, 1. Foretelling his own sufferings (Mat 17:22, Mat 17:23). 2. Paying tribute (Mat 17:24-27). So that here is Christ, the Brightness of his Father's glory, by himself purging our sins, paying our debts, and destroying for us him that had the power of death, that is, the devil. Thus were the several indications of Christ's gracious intentions admirable interwoven.

That is, so long after Christ's conversation with his disciples at Caesarea Philippi, Peter's confession of him, and the reproof he gave him, upon his intimating that he should suffer and die, and Christ's resentment of it; after he had discoursed about his disciples taking up their cross, and following him; and of men's losing and finding their lives; and after the promise, or prophecy, that he had given out, that some then present should not die, until he came into his kingdom. Mark says the same as here, Mar 9:2 but Luk 9:28 says, it was about an eight days after, which may be reconciled in this manner; Matthew and Mark leave out the day in which Christ delivered the above sayings, and that in which he was transfigured, and so reckon but six days; and Luke takes them both into the account, and makes it eight days, so that they all agree; and it appears, in short, to be that day seven night. Jesus taketh Peter, James, and John his brother: Peter is taken, though he had so lately offended his master; Christ did not bear the offence in mind, but freely forgave him, and still loved him: James was not the brother of our Lord, who was of that name, but the Son of Zebedee; as appears from John being his brother, who was the beloved disciple; these three were all favourite disciples, and were at other times admitted to be with him, when others were not, Mat 26:37. Such a number was taken, as being proper and sufficient to bear witness of the truth of the following account of Christ's transfiguration; and bringeth them up into an high mountain apart. Luke says, to pray; as he was wont to do, in such places. This mountain is generally said to be Tabor; but for what reason does not appear. Christ was going to Caesarea Philippi, when he had that discourse with his disciples, which this account is connected with; and though it was a week after, yet we have no intimation of his removing from these parts, with his disciples; only of his leading them up into a mountain: and quickly after this, we hear of him at Capernaum, which was ten miles from Mount Tabor. Dr. Lightfoot (z) thinks, that this was the mountain, which Caesarea was at the foot of; where formerly, the first idolatry was set up, one of Jeroboam's calves; and now the eternal Son of God is shown, in the confession of Peter, and in the illustrious demonstration of the Messiah. Since the goodly mountain Lebanon, and which was a very high one, was in those parts which Moses had a sight of before he died; why may it not be that, which he now descended upon, to be one of the witnesses from heaven, of Christ's transfiguration? (z) Hor. Heb. in Mar. ix. 2.

Then the disciples understood,.... By his saying that Elias was come, and by the account he gave of his ill usage, it was clear to them, that he spake unto them of John the Baptist; and that he was the Elias that was to come, and was come: so that this observation, that according to prophecy Elias was to come before the Messiah, was no objection to Jesus being the Messiah; but on the contrary, since he that was intended by Elias was come, and had done his work and office, it was a confirmation of the truth of his Messiahship.

That He says of John, Elias is already come, is not to be understood of the soul of Elias, that we fall not into the doctrine of metempsychosis, which is foreign to the truth of Church doctrine, but, as the Angel had foretold, he came in the spirit and power of Elias.

Not then from the Scriptures did they know this, but the Scribes used to explain themselves, and this saying was reported abroad amongst the ignorant people; as about Christ also. Wherefore the Samaritan woman also said, "Messiah cometh; when He is come, He will tell us all things:" and they themselves asked John, "Art thou Elias, or the Prophet?" For the saying, as I said, prevailed, both that concerning the Christ and that concerning Elias, not however rightly interpreted by them. For the Scriptures speak of two advents of Christ, both this that is past, and that which is to come; and declaring these Paul said, "The grace of God, that bringeth salvation, hath appeared, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly." Behold the one, hear how he declares the other also; for having said these things, he added, "Looking for the blessed hope and appearing of our great God and Saviour Jesus Christ." And the prophets too mention both; of the one, however, that is, of the second, they say Elias will be the forerunner. For of the first, John was forerunner; whom Christ called also Elias, not because he was Elias, but because he was fulfilling the ministry of that prophet. For as the one shall be forerunner of the second advent, so was the other too of the first. But the Scribes, confusing these things and perverting the people, made mention of that other only to the people, the second advent, and said, "If this man is the Christ, Elias ought to have come beforehand." Therefore the disciples too speak as follows, "How then say the Scribes, Elias must first come?" Therefore also the Pharisees sent unto John, and asked him, "Art thou Elias?" making no mention anywhere of the former advent. What then is the solution, which Christ alleged? "Elias indeed cometh then, before my second advent; and now too is Elias come;" so calling John. In this sense Elias is come: but if thou wouldest seek the Tishbite, he is coming. Wherefore also He said, "Elias truly cometh, and shall restore all things." All what things? Such as the Prophet Malachi spake of; for "I will send you," saith He, "Elias the Tishbite, who shall restore the heart of father to son, lest I come and utterly smite the earth." Seest thou the accuracy of prophetical language? how, because Christ called John, Elias, by reasoning of their community of office, lest thou shouldest suppose this to be the meaning of the prophet too in this place, He added His country also, saying, "the Tishbite;" whereas John was not a Tishbite. And herewith He sets down another sign also, saying, "Lest I come and utterly smite the earth," signifying His second and dreadful advent. For in the first He came not to smite the earth. For, "I came not," saith He, "to judge the world, but to save the world." To show therefore that the Tishbite comes before that other advent, which hath the judgment, He said this. And the reason too of his coming He teaches withal. And what is this reason? That when He is come, he may persuade the Jews to believe in Christ, and that they may not all utterly perish at His coming. Wherefore He too, guiding them on to that remembrance, saith, "And he shall restore all things;" that is, shall correct the unbelief of the Jews that are then in being. Hence the extreme accuracy of his expression; in that he said not, "He will restore the heart of the son to the father," but "of the father to the son." For the Jews being fathers of the apostles, his meaning is, that he will restore to the doctrines of their sons, that is, of the apostles, the hearts of the fathers, that is, the Jewish people's mind. And yet neither the Scribes said this, nor the Scriptures; but because now they were sharper and more attentive to His sayings, they quickly caught His meaning. And whence did the disciples know this? He had already told them, "He is Elias, which was for to come;" but here, that he hath come; and again, that "Elias cometh and will restore all things." But be not thou troubled, nor imagine that His statement wavers, though at one time He said, "he will come," at another, "he hath come." For all these things are true. Since when He saith, "Elias indeed cometh, and will restore all things," He means Elias himself, and the conversion of the Jews which is then to take place; but when He saith, "Which was for to come," He calls John, Elias, with regard to the manner of his administration. Yea, and so the prophets used to call every one of their approved kings, David; and the Jews, "rulers of Sodom," and "sons of Ethiopians;" because of their ways. For as the other shall be forerunner of the second advent, so was this of the first. And not for this only doth He call him Elias everywhere, but to signify His perfect agreement with the Old Testament, and that this advent too is according to prophecy. Wherefore also He adds again, "He came, and they knew him not, but have done unto him all things whatsoever they listed." What means, "all things whatsoever they listed?" They cast him into prison, they used him despitefully, they slew him, they brought his head in a charger. "Likewise shall also the Son of Man suffer of them." Seest thou how again He in due season reminds them of His passion, laying up for them great store of comfort from the passion of John. And not in this way only, but also by pointing out that John's sufferings at their hands, whatever they are, are undeserved; and by His throwing into the shade what would annoy them, by means of two signs, the one on the mountain, the other just about to take place.

(Verse 13) And so the Son of Man will suffer at their hands. Then the disciples understood that he was speaking to them about John the Baptist. Now, as Herod and Herodias are said to have killed John, how can they also say that they crucified Jesus, when we read that he was killed by the scribes and Pharisees? The answer is that both the Pharisees were in agreement with the death of John, and Herod willingly participated in the killing of the Lord. He sent him, mocked and despised, to Pilate to be crucified.

It is enquired how, seeing that Herod and Herodias were they that killed John, it can be said that Jesus also was crucified by them, when we read that He was put to death by the Scribes and Pharisees? It must be answered briefly, that the party of the Pharisees consented to the death of John, and that in the Lord's crucifixion Herod united his approval, when having mocked and set Him at nought, he sent Him back to Pilate, that he should crucify Him.

From the mention of His own passion which the Lord had often foretold to them, and from that of His forerunner, which they beheld already accomplished, the disciples perceived that John was set forth to them under the name of Elias; whence it follows; Then understood the disciples that he spake to them of John the Baptist.

Then the disciples understood that He spake unto them of John the Baptist. Then the disciples became keener in perception and understood that He was calling John Elijah, as John was the Forerunner of the first coming, just as Elijah would be the forerunner of the second coming.

Then the effect of this response is presented: then the disciples understood that he had spoken to them of John the Baptist. Then: when the Lord had spoken to them. The declaration of your words gives light and gives understanding to little ones, Psalm 118:130.

HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23) And while they abode in Galilee, Jesus said unto them--Mark (Mar 9:30), as usual, is very precise here: "And they departed thence"--that is, from the scene of the last miracle--"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events. The Son of man shall be betrayed into the hands of men . . . And they were exceeding sorry--Though the shock would not be so great as at the first announcement (Mat 16:21-22), their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (Luk 9:43-44), connecting it with the scene of the miracle just recorded, and the teaching which arose out of it--or possibly with all His recent teaching--says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives--"The son of man shall be betrayed into the hands of men." Luke adds (Luk 9:45) that "they understood not this saying, and it was hid from them, that they perceived it not"--for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium--"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!