Matta 17:3 Yorum

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.

And behold there appeared unto them,.... The disciples: Moses and Elias; Moses the giver of the law, and Elias one of the chief of the prophets: one of them had been dead near a thousand and five hundred years, and the other had been caught up to heaven, about nine hundred years before this. The Jews sometimes speak of these two as together. They say (c), "that the Shekinah never descends below, but , "Moses and Elias" ascend above.'' Yea, they expect that these two will come together in future time; for so they represent (d) a God saying to Moses; "Moses, as thou hast given thy life for them (the Israelites) in this world, so in time to come (the days of the Messiah) when I shall bring Elias the prophet, , "you two shall come together".'' Now they came. Luke says, they appeared "in glory": in glorious bodies, in a glory upon their bodies; like, though inferior, to the glorious body of Christ, now transfigured: that they appeared in their own real bodies, no doubt need be made; about the body of Elijah, or Elias, there is no difficulty; since he was carried soul and body to heaven, he died not, but was changed; and has ever since remained in a glorious body, in which he doubtless now appeared: and why this should not be the case of Moses, or why he should appear in another body, and not his own, I see not; for though he died, yet he was buried by the Lord, and no man ever knew the place of his sepulchre; and there was a dispute about his body, between Michael and the devil, all which are uncommon circumstances: so that it might be, that his body was, quickly after his death, raised and restored to him; or at this time, as a pledge of the resurrection of the dead, as Christ's transfiguration was of his glory. The Jews have a notion that Moses is not dead, but is ascended, and stands and ministers to God, in the highest heavens (e): the appearance of these two with Christ, was to show, that Christ is the end of the law and prophets; that there is an entire agreement between him and them, and that they have their full accomplishment in him; and also shows, that he was neither Elias, nor any of the prophets, as some took him to be; since he was distinct from them, and the chief and more glorious than any of them. If it should be asked; how came the disciples to know these two to be Moses and Elias, since they never saw them before, nor could have any statues or pictures of them, these being not allowed among the Jews; nor do the accounts of them in Scripture seem to be sufficient to direct them to such a thought; especially, since by their glorification, they must be greatly altered: it may be replied, they knew them, either by immediate divine revelation, or by the discourse that passed between them and Christ; for it follows, talking with him. The Jews often speak of the appearance of Elias to their doctors, and of his conversing with them, and teaching them. Whether this is done with design to lessen the glory of this appearance, I will not say; however, they cannot reasonably object to the probability of this account, since they make it to be so frequent among themselves; though they look upon it as an high favour, and that such are holy good men, that are indulged with it, take an instance or two: thus they say (f) of a certain person, "Lo! the pious man, whom Elias used , "to converse with".'' And elsewhere it is said (g), "R. Phineas and R. Mari, the sons of R. Chasda, were godly men, , "and Elias was talking with them", and they were priests.'' What Moses and Elias were talking with our Lord about, is expressed by Luke; see Gill on Luk 9:31. (c) T. Bab. Succab, fol. 5. 1. (d) Debarim Rabba, sect. 3. fol. 239. 2. (e) T. Bab. Sota, fol. 13. 2. Maimon. praefat. ad Seder Zeraim in Talmud. fol. 86. 4. (f) T. Bab. Bava Bathra, fol. 7. 2. (g) Juchasin, fol. 101. 1. Vid. fol. 79. 1. & 118. 2. & 13. 132. 1. & T. Bab. Cetubot, fol. 106. 1.

Now, not even to His apostles was His nature ever a matter of deception. He was truly both seen and heard upon the mount; true and real was the draught of that wine at the marriage of (Cana in) Galilee; true and real also was the touch of the then believing Thomas.

Since, therefore, He reserves to some future time His presence and speech face to face with Moses-a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel," Moses appeared talking with Jesus" -it is evident that in early times it was always in a glass, (as it were, )and an enigma, in vision and dream, that God, I mean the Son of God, appeared-to the prophets and the patriarchs, as also to Moses indeed himself.

However, if any man discerns a spiritual sense in the Law agreeing with the teaching of Jesus, and in the Prophets finds the hidden wisdom of Christ, (1 Cor. 2:7.) he beholds Moses and Elias in the same glory with Jesus.

Also that Moses and Elias only out of the whole number of the saints stood with Christ, means, that Christ, in His kingdom, is between the Law and the Prophets; for He shall judge Israel in the presence of the same by whom He was preached to them.

Having taken therefore the leaders, "He bringeth them up into a 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 there appeared unto them Moses and Elias talking with Him." But wherefore doth He also bring forward Moses and Elias? One might mention many reasons. And first of all this: because the multitudes said He was, some Elias, some Jeremias, some one of the old prophets, He brings the leaders of His choir, that they might see the difference even hereby between the servants and the Lord; and that Peter was rightly commended for confessing Him Son of God. But besides that, one may mention another reason also: that because men were continually accusing Him of transgressing the law, and accounting Him to be a blasphemer, as appropriating to Himself a glory which belonged not to Him, even the Father's, and were saying, "This Man is not of God, because He keepeth not the Sabbath day;" and again, "For a good work we stone Thee not, but for blasphemy, and because that Thou, being a man, makest Thyself God:" that both the charges might be shown to spring from envy, and He be proved not liable to either; and that neither is His conduct a transgression of the law, nor His calling Himself equal to the Father an appropriation of glory not His own; He brings forward them who had shone out in each of these respects: Moses, because he gave the law, and the Jews might infer that he would not have overlooked its being trampled on, as they supposed, nor have shown respect to the transgressor of it, and the enemy of its founder: Elias too for his part was jealous for the glory of God, and were any man an adversary of God, and calling himself God, making himself equal to the Father, while he was not what he said, and had no right to do so; he was not the person to stand by, and hearken unto him. And one may mention another reason also, with those which have been spoken of. Of what kind then is it? To inform them that He hath power both of death and life, is ruler both above and beneath. For this cause He brings forward both him that had died, and him that never yet suffered this. But the fifth motive, (for it is a fifth, besides those that have been mentioned), even the evangelist himself hath revealed. Now what was this? To show the glory of the cross, and to console Peter and the others in their dread of the passion, and to raise up their minds. Since having come, they by no means held their peace, but "spake," it is said, "of the glory which He was to accomplish at Jerusalem;" that is, of the passion, and the cross; for so they call it always. And not thus only did He cheer them, but also by the excellency itself of the men, being such as He was especially requiring from themselves. I mean, that having said, "If any man will come after me, let him take up his cross, and follow me;" them that had died ten thousand times for God's decrees, and the people entrusted to them, these persons He sets before them. Because each of these, having lost his life, found it. For each of them both spake boldly unto tyrants, the one to the Egyptian, the other to Ahab; and in behalf of heartless and disobedient men; and by the very persons who were saved by them, they were brought into extreme danger; and each of them wishing to withdraw men from idolatry; and each being unlearned; for the one was of a "slow tongue," and dull of speech, and the other for his part also somewhat of the rudest in his bearing: and of voluntary poverty both were very strict observers; for neither had Moses made any gain, nor had Elias aught more than his sheepskin; and this under the old law, and when they had not received so great a gift of miracles. For what if Moses clave a sea? yet Peter walked on the water, and was able to remove mountains, and used to work cures of all manner of bodily diseases, and to drive away savage demons, and by the shadow of his body to work those wonderful and great prodigies; and changed the whole world. And if Elias too raised a dead man, yet these raised ten thousand; and this before the spirit was as yet vouchsafed to them. He brings them forward accordingly for this cause also. For He would have them emulate their winning ways toward the people, and their presence of mind and inflexibility; and that they should be meek like Moses, and jealous for God like Elias, and full of tender care, as they were. For the one endured a famine of three years for the Jewish people; and the other said, "If thou wilt forgive them their sin, forgive; else blot me too out of the book, which thou hast written." Now of all this He was reminding them by the vision. For He brought those in glory too, not that these should stay where they were, but that they might even surpass their limitary lines. For example, when they said, "Should we command fire to come down from heaven," and made mention of Elias as having done so, He saith, "Ye know not what manner of spirit ye are of;" training them to forbearance by the superiority in their gift.

While the scribes and Pharisees were testing him, he was unwilling to give signs from heaven to those demanding them; however, he silenced their perverse demand with a prudent response. Here, indeed, so that he might increase the faith of the apostles, he gave a sign from heaven. Thereupon Elijah descended from the place to which he had ascended. Moses rose from the lower regions.

(Verse 3.) And behold, Moses and Elijah appeared to them, talking with him. When the scribes and Pharisees tested him, seeking signs from heaven, he did not want to give them, but refuted their wicked request with a prudent response. But in order to increase the faith of the apostles, he gives a sign from heaven, with Elijah descending from where he had ascended, and with Moses rising from the dead. This is also commanded to Ahaz through Isaiah, to ask for a sign from above or from below (Isaiah 7 and 2 Kings 2). For what was said: Moses and Elias appeared to them, speaking with him; and in another Gospel it is reported that he announced what he would suffer in Jerusalem (Luke IX): The law and the prophets are shown, who announced with frequent voices both the passion of the Lord and his resurrection.

It is to be remembered also, that when the Scribes and Pharisees asked signs from heaven, He would not give any; but now, to increase the Apostles' faith, He gives a sign; Elias descends from heaven, whither he was gone up, and Moses arises from hell; (Is. 7:10.) as Ahaz is bidden by Esaias to ask him a sign in the heaven above, or in the depth beneath.

And, behold, there appeared unto them Moses and Elijah talking with Him. What were they talking about? "The ending," says Luke, "which He should accomplish in Jerusalem" (Lk. 9:31), namely, the Cross. Why did Moses and Elijah appear? To show that He is Lord of the law and of the prophets, and of the living and of the dead. For Elijah was a prophet and still lived, while Moses was a lawgiver and had died. They also appeared so that it might be seen that He was opposed neither to the law nor to God, for Moses would not have spoken with one opposed to his own laws, nor would Elijah the zealot have endured one who was opposed to God. And they appeared for yet another reason, to prove false the opinion of those who said that He was Elijah or one of the prophets. How did the disciples know that these two were Moses and Elijah? Not of course from icons, for at that time it was considered impious to draw pictures of men. It would seem, then, that they recognized them by the words which they were speaking. For Moses perhaps was saying, "Thou art He whose Passion I prefigured when I slaughtered the lamb and performed the Pascha;" and Elijah, "Thou art He Whose Resurrection I prefigured when I raised the widow's son;" and such words as these. By showing Moses and Elijah to the disciples, Christ teaches the disciples to imitate them, to be both meek and leaders of men, as was Moses, to be zealous and, when necessary, unyielding, as was Elijah, and to be fearless, as they both were, for the truth.

And behold there appeared to them Moses and Elijah. And why did they appear? Chrysostom assigns the reasons. The first reason is to confirm the faith of the disciples. He had asked above: whom do men say that the Son of man is? etc. And they said: some, Elijah, etc. But in order to show the difference between himself and them, he willed to bring them forth; Psalm 85:8: there is none among the gods like unto you, O Lord, etc. The second reason is to confute the Jews. For they said that he was a transgressor of the law; likewise they said that he was a blasphemer, as is found in John 10:33: for a good work we stone you not, but for blasphemy. Therefore, because Elijah was the holiest of all the prophets, and Moses was the lawgiver, he showed himself before Moses and Elijah, because he was not contrary to God, nor a transgressor of the law. The third reason is to show that he is the judge of the living and the dead, because Elijah was living, and Moses was dead. The fourth reason is for the reassurance of Peter; because Peter had rebuked the Lord concerning his death, therefore he shows that those who expose themselves to death are not to be rebuked, by invoking these two; because Elijah exposed himself to death before Jezebel, and similarly Moses exposed himself on account of the law. The fifth reason is that there were two things in him which he willed to show in these two, namely, meekness, which he shows in Moses, and the example of zeal for God, which he shows in Elijah, of whom it is said that Elijah rose up like fire, and his word burned like a torch. The sixth reason is assigned in the Gloss, because all the law and the prophets bore testimony to Christ. Hence Luke 24:44: all things must be fulfilled which are written in the law and the prophets concerning me. But then there is a question. Concerning Elijah it is not surprising if he was there, because he is living; but concerning Moses the question is how he was there. Some have said that an angel was there in his place. But this is nothing, because Moses was there in soul only. But how was he seen? It must be said that he was seen in the way angels are seen.

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!