Mateus 17
G. Campbell Morgan · Citado em PreceptAustin
Mateus 17
Morgan wrote concerning the special three: “There can be no doubt that these men, Peter, James, and John, were the most remarkable in the apostolate. Peter loved Him; John He loved; James was the first to seal his testimony with his blood. Even their blunders proved their strength. They were the men of enterprise; men who wanted thrones and places of power...Mistaken ideas, all of them, and yet proving capacity for holding the keys and occupying the throne. What men from among that first group reign today as these men? On four special occasions, Jesus admitted them to experiences from which they learned precious lessons. On the occasion of the raising of Jairus’s daughter (Luke 8:51), they were granted a preview of their Lord’s mastery over death ... On the mount of transfiguration (Matt. 17:1), they gained clearer insight into the importance of His impending death ... On the Mount of Olives (Mark 13:3), they marveled at His prophetic discernment ... In the Garden of Gethsemane (Matt. 26:37), they glimpsed in the sufferings of the Savior something of the cost of their salvation...” Adrian Rogers - Now, does God have favorites? Well, He does have intimates. He took Peter, James, and John apart so they could see this transfiguration. Why did He do that? Well, there were three witnesses. In the Bible, three is the number of witness. “By the mouth of two or three witnesses shall a thing be established.” (Deuteronomy 19:15; Matthew 18:16; 2 Corinthians 13:1) That’s what the Bible says. So here are three witnesses. And Peter in 2 Peter chapter 1 says, “We … were eyewitnesses of his majesty”; “we heard the voice; we saw His glory.” (2 Peter 1:16–17) And so He wanted these witnesses there to be a testimony there. So, put it down: three witnesses. And God has given that testimony so we can join those three witnesses and we today can be part of those witnesses and say Jesus is coming, amen? No ifs, ands, or buts about it; no stutter, no stammer, no apology: Jesus is coming again. Beyond any shadow of any doubt, He is coming again. Three witnesses. WE BEHELD HIS GLORY MATTHEW 16:13–17:9 - Charles Swindoll Going Places with God: A Devotional Journey Through the ... - Page 25 Jesus’ preparation of the disciples for the age of the Church included teaching them that He would die in Jerusalem and rise again (see Matt. 16:21). On the heels of this unthinkable statement, He made another just as fantastic: “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me” (v. 24). The cross exposed the disciples’ expectations: their own privileged positions in the Kingdom. But Jesus said discipleship also included the obligation to crucify selfish desires. Christ didn’t remove the hope of His kingdom; He simply relegated it to its proper place. Six days later, Jesus took Peter, James and John from the region of Caesarea Philippi to a “high mountain,” probably the nearby snow-capped Mount Hermon (see 17:1). There, Jesus’ appearance changed. His face shone like the sun and His clothes became dazzling white—a sight made even more glorious with the snow. These scenes, side by side, seemed a wild contradiction—Jesus’ death and Jesus’ glory. But Christ revealed these extremes so that one might strengthen the other. He provided assurance of His coming Kingdom to the disciples He had commanded to take up their cross in the meantime (see 1 Pet. 5:1,10). As with the disciples, the cross reveals our expectations. How do we respond to the harsh reality of self-sacrifice? Only the promise of heaven provides the stamina to follow a crucified Savior and to put our selfish ambition aside. We can shoulder our cross today only by scaling the mountain and gazing on the glory of One who bore the cross before us . . . and for us. Lord Jesus, may the cross I bear today not obscure my destination. Thank You for showing me Your glory so that I may have strength and hope for the hard journey home. To live without hope is to cease to live. —Fyodor Dostoevsky QUESTION - Was Jesus’ statement that “some who are standing here will not taste death” in Luke 9:27 (also Matthew 16:28; Mark 9:1) incorrect? | ANSWER - Luke 9:27 says, "I tell you the truth, some who are standing here will not taste death before they see the kingdom of God." See also Matthew 16:28 and Mark 9:1 for the parallel quotes. In each of the synoptic Gospels, the next event immediately after this promise from Jesus is the transfiguration. Rather than interpreting Jesus’ promise as referring to His coming to establish His kingdom on earth, the context indicates that Jesus was referring to the transfiguration. The Greek word translated "kingdom" can also be translated "royal splendor," meaning that the three disciples standing there would see Christ as He really is—the King of heaven—which occurred in the transfiguration. The "transfiguration" refers to the event described in the above cited passages when Jesus took Peter, James, and John to the top of the mountain, where He met with Moses and Elijah—representing the Law and the Prophets of the Old Testament—and spoke with them. The disciples saw Jesus in all His glory and splendor, talking with a glorified Moses and Elijah. This is a glimpse of what will occur in Jesus’ kingdom. The disciples were dumbstruck at the sight and "fell on their faces" (Matthew 17:6). It seems most natural to interpret this promise in Matthew 16:28; Mark 9:1; and Luke 9:27 as a reference to the transfiguration, which "some" of the disciples would witness only six days later, exactly as Jesus predicted. In each Gospel, the very next passage after this promise from Jesus is the transfiguration, which shows Jesus in all His glory which will be seen again in the Kingdom of God. The contextual links make it very likely that this is the proper interpretation. GotQuestions.org QUESTION - What is the Mount of Transfiguration? ANSWER - The Mount of Transfiguration is the mountain upon which Jesus was transfigured (Matthew 17, Mark 9, Luke 9). The actual location of the mountain is unknown. In Matthew 16, Jesus tells the disciples that He will be killed and raised to life (Mt 16:21). Peter rebukes Him: “Never, Lord!” he says. “This shall never happen to you!” (Mt 16:22). Jesus has to rebuke Peter and goes on to explain that whoever will be His disciple must “take up his cross,” that is, be willing to die also. In the final verse of chapter 16, Jesus makes a rather enigmatic statement: “Truly I tell you, some who are standing here will not taste death before they see the Son of Man coming in his kingdom” (see also Luke 9:27). In the next event recorded in Matthew and Luke, Jesus takes Peter, James, and John with Him up to a “high mountain.” This unnamed mountain is what we call the Mount of Transfiguration today, because of what takes place next: “There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. Just then there appeared before them Moses and Elijah, talking with Jesus” (Matthew 17:2–3). The transfiguration of Jesus on the mountain is significant, for it gave those three disciples a glimpse of the glory that Jesus had before the Incarnation and that He would have again. Perhaps it was also the fulfillment of Jesus’ prophecy that some of the disciples would see Him coming in the kingdom before they died (Matthew 16:28). What happened on the Mount of Transfiguration has parallels to what happened on Sinai. Moses went up to a mountain to meet the Lord and came back with his face shining (Exodus 34). In the New Testament, Jesus goes up a mountain and meets with Moses; however, a voice from heaven makes it clear that Jesus is the primary character, not Moses: “While he was still speaking, a bright cloud covered them, and a voice from the cloud said, ‘This is my Son, whom I love; with him I am well pleased. Listen to him!’ When the disciples heard this, they fell facedown to the ground, terrified. But Jesus came and touched them. ‘Get up,’ he said. ‘Don’t be afraid.’ When they looked up, they saw no one except Jesus” (Matthew 17:5–8). Just as the meeting on Sinai between Moses and the Lord signified a new era in God’s dealing with His people, so this meeting between the Lord and Moses signifies a new era in redemption history. The “high mountain” that we call the Mount of Transfiguration is never clearly identified in Scripture. Both Mount Tabor and Mount Hermon have been identified as the Mount of Transfiguration by various traditions. Mount Tabor is a little less than 2,000 feet, but it stands alone in the area. The earliest tradition identifies Mount Tabor as the Mount of Transfiguration, and it is the location of the Church of the Transfiguration, which is built on the ruins of fourth-century church. Mount Hermon is a much higher mountain, almost 10,000 feet, and it is closer to Caesarea Philippi where the previous events in Matthew 16 took place. For these reasons, some scholars feel that Mount Hermon is a more likely candidate to be the Mount of Transfiguration. In the final analysis, we simply do not know what mountain is the Mount of Transfiguration. It could be Tabor or Hermon or another mountain that no one has suggested. The fact that the transfiguration happened on a mountain is an important point in the recapitulation of Moses’ meeting on Mount Sinai. However, the importance of the transfiguration is not bound to what mountain it occurred on. Years later, Peter refers to this event: “For we did not follow cleverly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For He received honor and glory from God the Father when the voice from the Majestic Glory came to Him, saying, ‘This is My beloved Son, in whom I am well pleased.’ And we ourselves heard this voice from heaven when we were with Him on the holy mountain” (2 Peter 1:16–18). Unfortunately, there are too many “cleverly devised fables” that try to identify specific locations in the Holy Land, such as the site of the Mount of Transfiguration, while losing sight of the more important issues.GotQuestions.org Jon Courson - Matthew 17:1 Jon Courson's Application Commentary: Volume 3, New ... - Page 136 Scripture records three times that Jesus took Peter, James, and John apart from the others to minister to them in very definite and special ways. Interestingly, each of those occasions dealt with death. The first time Jesus singled out Peter, James, and John, He took them into the house of Jairus, whose daughter had died. After moving out the mockers, Jesus brought the young girl back to life, and Peter, James, and John saw that He was victorious over death. On a second occasion, Jesus would take them into a garden called Gethsemane. As He prayed, ‘Father, if it be possible, let this cup pass from Me. Nevertheless, not My will but Thine be done,’ Peter, James, and John would understand that He was submitted to death. And here in Matthew 17, Jesus takes the three up the mountain where they will see Him glorified in death. I believe Peter, James, and John needed these special times of instruction concerning death because these three apostles would each have very unique encounters with death. Peter would be the first disciple to be told of his death. In John 21, Jesus said, ‘Peter, they’re going to stretch out your hands and carry you where you don’t want to go.’ And that is exactly what happened when Peter was crucified upside down. James was the first disciple put to death—sawed in half lengthwise by his persecutors. John was the last of the disciples to die. Banished to the seemingly God-forsaken island of Patmos, it was a 90-year-old John who received the Book of Revelation. The Lord uniquely prepared Peter, James, and John for what each of them would face. And He will do the same for you. He will prepare you through Bible studies, radio programs, friends, and books for what lies ahead for you personally. It’s amazing to me how I’ll study something or hear something only to discover a week later that a situation arises in which I need that exact information. Remain sensitive to His voice and then see the Lord’s faithfulness in lovingly preparing you for what lies ahead. The Withdrawals of Jesus • Matthew 4:1: Then Jesus was led up by the Spirit into the wilderness.… • Mark 1:35: Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place, and there He prayed. • Luke 4:42: Now when it was day, He departed and went into a deserted place.… • Luke 6:12: Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God. • Matthew 14:13: When Jesus heard it, He departed from there by boat to a deserted place by Himself. • Luke 5:16: So He Himself often withdrew into the wilderness and prayed. • Mark 3:7: But Jesus withdrew with His disciples to the sea. • Mark 6:31: And He said to them, “Come aside by yourselves to a deserted place and rest awhile.” • Luke 9:10: Then He took them and went aside privately into a deserted place belonging to the city called Bethsaida. • Matthew 14:22ff: Jesus made the disciples get into the boat and go before Him to the other side, while He sent the multitudes away. And when He had sent the multitudes away, He went up on a mountain by Himself to pray. Now when evening came, He was alone there. • John 6:15: When Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone. • John 7:53f: And everyone went to his own house. But Jesus went to the Mount of Olives. • Mark 7:24: From there He arose and went to the region of Tyre and Sidon. And He entered a house and wanted no one to know it.… • Matthew 17:1: Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves … • Mark 9:30: They departed from there and passed through Galilee, and He did not want anyone to know it.… • John 10:40: And He went away again beyond the Jordan.… • John 11:54: Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness.… • John 12:36: These things Jesus spoke, and departed, and was hidden from them. • Matthew 26:36: Then Jesus came with them to a place called Gethsemane … • Luke 22:41: And He was withdrawn from them.… What are some mountains in Scripture associated with divine encounters? 1. Mount Sinai (Mount Horeb) Divine Encounter: God gave the Ten Commandments to Moses. Key Event: The mountain was covered with fire, smoke, and the sound of a trumpet as God descended upon it. Scriptural References: Exodus 19–20: Moses receives the Law. 1 Kings 19:8-18: Elijah encounters God in a “gentle whisper.” Significance: A place of covenant and divine instruction. 2. Mount Moriah Divine Encounter: Abraham prepared to sacrifice Isaac in obedience to God, but God provided a ram. Key Event: Demonstration of faith and God’s provision. Scriptural Reference: Genesis 22:1-14: Abraham’s test of faith. Ge 22:2 And He said, “Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah; and offer him there as a burnt offering on one of the mountains of which I will tell you.” ....4 On the third day Abraham raised his eyes and saw the place from a distance. Significance: Symbolizes obedience, sacrifice, and God’s provision. Later identified as the site of the temple in Jerusalem (2 Chronicles 3:1). 3. Mount Ararat Divine Encounter: The ark of Noah rested here after the flood. Key Event: God renewed His covenant with Noah, promising never to destroy the earth by flood again. Scriptural Reference: Genesis 8:4: And in the seventh month, on the seventeenth day of the month, the ark rested upon the mountains of Ararat. Genesis 8:1 God remembered Noah....21 And the LORD smelled the soothing aroma; and the LORD said to Himself, “I will never again curse the ground on account of man, for the intent of man’s heart is evil from his youth; and I will never again destroy every living thing, as I have done. Significance: A place of new beginnings and covenant renewal. Have you had a Mt Ararat experience in your life? 4. Mount Carmel Divine Encounter: Elijah confronted the prophets of Baal and demonstrated God’s power. Key Event: Fire came down from heaven to consume Elijah’s sacrifice. Scriptural Reference: 1 Kings 18:19-40: Elijah’s triumph over the prophets of Baal. Significance: A place demonstrating God’s sovereign power and supremacy over the false gods and idols of this world. 5. Mount Zion Divine Encounter: Often associated with God’s dwelling and the future reign of the Messiah in the Millennium. Key Event: Location of Jerusalem and the temple. Scriptural References: Psalm 2:6+: God’s holy hill. "But as for Me, I have installed My King Upon Zion, My holy mountain.” Hebrews 12:22-24+: Mount Zion as a symbol of the heavenly city. "But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23 to the general assembly and church of the first-born who are enrolled in heaven, and to God, the Judge of all, and to the spirits of righteous men made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. Significance: Represents God’s presence, His eternal kingdom, and salvation. 6. Mount Tabor Divine Encounter: Traditionally identified (by churches) as the site of the Transfiguration of Jesus, but this is questionable. "The actual “high mountain” where the transfiguration took place is not specified in the New Testament accounts. Scholars who question the traditional assignment of Mount Tabor argue that Mount Hermon is the highest peak in the area and fits better with the events just before and after the transfiguration." (Gotquestions.org). 7. Mount of Olives Divine Encounter: Associated with Jesus’ teaching the Olivet Discourse (see comments Mt 24), prayer, and ascension. Key Events: Jesus prayed in the Garden of Gethsemane (Luke 22:39-46+). Jesus ascended into heaven from the Mount of Olives (Acts 1:9-12+). "and they also said, “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.” (Acts 1:11) Prophecy of Jesus’ return to this mountain (Zechariah 14:4+). And in that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south. Significance: A place of prayer, teaching, and future hope (not "hope so," but "hope sure!") 8. Mount Nebo Divine Encounter: Moses viewed the Promised Land from here before his death. Key Event: God allowed Moses to see the fulfillment of His promise, though Moses could not enter the land. Scriptural Reference: Deuteronomy 34:1-5+: Moses views the Promised Land. Significance: Symbolizes the faithfulness of God’s promises. Application - Play Twila Paris' moving song Mt Nebo and imagine the thoughts that must have gone through Moses' mind as he looked over God's promised land. O beloved, let us not live our lives that we might have regrets for what could have been. Put aside the past. With confession and repentance and our great and merciful God today can be a new day and can be the beginning of the best days of the rest of your life as you live with Vertical Vision, fixing your eyes on Jesus. May we each let the pathos of Moses motivate us to live all the rest of our days in the power of the Spirit for the glory of the Lord all possible through the mighty Name of Jesus our soon coming King of kings. Amen. Redeem the time. 9. Mount Hermon Divine Encounter: A mountain associated with blessings and possibly the Transfiguration. Key Events: Psalm 133:3: Hermon symbolizes unity and God’s blessings. Some scholars associate it with the site of the Transfiguration. Significance: A place of life-giving blessing. 10. Mount Calvary (Golgotha) Divine Encounter: The crucifixion of Jesus Christ. Key Event: Jesus’ sacrifice for the sins of humanity. Scriptural Reference: Luke 23:33-46, Matthew 27:33-56: The crucifixion. Significance: The ultimate demonstration of God’s love and redemption. Matthew 17:2 And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. transfigured: Lu 9:29 Ro 12:2 Php 2:6,7 *Gr: his face: Mt 28:3 Ex 34:29-35 Jn 1:14 17:24 Ac 26:13-15 Rev 1:13-17 10:1 Rev 19:12,13 20:11 His garments: Ps 104:2 Mk 9:3 The Transfiguration - James Hastings (The Setting, The Significance, The Suggestions) The Transfiguration - Alfred Edersheim Matthew 17 Resources - Multiple Sermons and Commentaries Related Passages: Mark 9:2b-3+ And He was transfigured before them; 3 and His garments became radiant and exceedingly white, as no launderer on earth can whiten them. Luke 9:29+ And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. Exodus 34:29-30+ (COMING DOWN FROM MT SINAI) And it came about when Moses was coming down from Mount Sinai (and the two tablets of the testimony were in Moses’ hand as he was coming down from the mountain), that Moses did not know that the skin of his face shone because of his speaking with Him. 30 So when Aaron and all the sons of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him. Acts 26:12-13+ (SAUL'S SIGHT OF SAVIOR LIKE SUN) “While thus engaged as I was journeying to Damascus with the authority and commission of the chief priests, at midday, O King, I saw on the way a light from heaven, brighter than the sun, shining all around me and those who were journeying with me. Malachi 4:2+ “But for you who fear My name the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall. Revelation 10:1+ And I saw another strong angel coming down out of heaven, clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire; Revelation 1:14-16+ And His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire; 15 and His feet were like burnished bronze, when it has been caused to glow in a furnace, and His voice was like the sound of many waters. 16 And in His right hand He held seven stars; and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength. Numbers 6:24-26+ (See What Bible Says about Faces) The LORD bless you, and keep you; 25 The LORD make His face shine on you, And be gracious to you; 26The LORD lift up His countenance on you, And give you peace. Raphael's Final Painting A REAL MOUNTAIN TOP EXPERIENCE: JESUS TRANSFIGURED Notice that like many pieces of Biblical art, Raphael's famous painting is not Biblically accurate. Can you discern his error? The upshot is never derive your Biblical knowledge from any source but the Bible! The error of course is all the other witnesses depicted, one even pointing to the transfigured Jesus! Another error is that this hardly depicts a high mountain. Another error is Jesus' face hardly appears to be shining like the sun. I'm sure you could find other errors. And He was transfigured (metamorphoo) before (emprosthen) them; and His face (prosopon) shone (lampo) like the sun (helios), and His garments (himation) became as white (leukos) as light (phos) - The Man Jesus was revealed as the God Man by being transformed before their very eyes. It was not a matter of Jesus changing form, but of having an added dimension of glory physical appearance, of light emanating from within him as His intrinsic divine glory shone out from within so that He e was luminous and radiant. Luke 9:29+ adds that "while He was praying, the appearance of His face became different, and His clothing became white and gleaming," but only Matthew describes how it became different when it shone like the sun (the Son shone like the sun He had created and did not blind which looking at the sun would do!) The significance of the transfiguration is it demonstrates that Jesus is more than just a human teacher but that He is God, specifically the Son of God. The transfiguration would also be like a preview of coming attractions for believers whose bodies will be glorified. As John says "Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is." (1Jn 3:2+). Phil Newton Jesus "did not become something that He was not but He was transformed into something that He had always been, yet obscured in the Incarnation....It prefigured what lay beyond the cross. It unveiled for a brief glimpse what believers shall gaze upon without hindrance in eternity. It foreshadowed the triumphant splendor of Christ the King upon His return to the earth at the consummation of the ages so that "every eye will see Him."" D A Carson - “The verb metamorphoo (‘transfigure,’ ‘transform,’ ‘change in form’) suggests a change of inmost nature that may be outwardly visible.” (as here; cf. Ex 34:29; 2 Bar. 51:3, 5) or quite invisible (Ro 12:2; 2 Co 3:18). That Jesus was transfigured “before them” implies that it was largely for their sakes. (See Matthew) Spurgeon's Commentary - While in prayer, the splendour of the Lord shone out. His face, lit up with its own inner glory, became a sun; and all his dress, like clouds irradiated by that sun, became white as the light itself. “He was transfigured before them”: he alone was the centre of what they saw. It was a marvellous unveiling of the hidden nature of the Lord Jesus. Then was, in one way, fulfilled the word of John: “The Word was made flesh, and dwelt among us, and we beheld his glory.” The transfiguration occurred but once: special views of the glory of Christ are not enjoyed every day. Our highest joy on earth is to see Jesus. There can be no greater bliss in heaven; but we shall be better able to endure the exceeding bliss when we have laid aside the burden of this flesh. NET NOTES - In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42–49; 2 Cor 5:1–10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Ex 34:29-30. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom). Transfigured (3339) metamorphoo from metá = denotes change of place or condition + morphoo = to form from morphe = form, shape referring to the essential form of a thing) has the basic meaning of changing into another form and is the term from which we get metamorphosis, which in biology denotes the amazing change of a lowly worm into a beautiful butterfly. So the change in view here is not a superficial fluctuation of fashion or conduct but a vital change revealing a new life. Metamorphoo describes Jesus' transfiguration in which His glory shined through His garments so that what Jesus really was on the inside was made manifest to Peter, John and James (Mt 17:2, Mk 9:2) Metamorphoo describes the process by which that on the inside shows forth to the outside such that that everyone can see. The verb morphoo does not refer to what is outward and transient, but to what is inward and real and thus that which produces an outward expression which proceeds from and is truly representative of one’s inward character and nature. Hence on the Mount of Transfiguration the glory which was Jesus' essential and eternal inner divine nature, shone outward, for a brief time and to a limited degree. In a similar way, the believer's inner redeemed (divine - 2Pe 1:4+) nature is to continually be manifest outwardly in our daily thoughts, words and deeds. PRACTICAL APPLICATION: Transformation of Believers (Romans 12:2+): “Do not be conformed (suschematizo present imperative with a negative see our need to depend on the Holy Spirit to obey) to this (godless, God hating) world, but be transformed (metamorphóō present imperative see our need to depend on the Holy Spirit to obey) by the renewal of your mind.” This great verse (you need to memorize Ro 12:1-2+ so you can daily live it out!) describes a spiritual transformation of the believer’s mind and life through the supernatural work of the Holy Spirit. Believers have some responsibility in this process ("Paradoxical Principle of 100% Dependent and 100% Responsible") In other words, for this change to occur we must make a continual choice (middle voice) to reject ungodly worldly patterns and continually choose (middle voice) to embrace God’s will by daily taking in His Word (the best place to find His will). In other words, metamorphoo describes a supernatural inward renewal of our mind through which our inner spirit is changed progressively into the likeness of Christ (cf Progressive Sanctification). Spiritual Growth of Believers (2 Corinthians 3:18+): “And we all, with unveiled face, beholding the glory of the Lord, are being transformed (metamorphóō) into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.” Believers are gradually being changed into the likeness of Christ through the Spirit’s power. (cf Progressive Sanctification) This transformation reflects God’s glory in our lives. QUESTION - What was the meaning and importance of the transfiguration? ANSWER - About a week after Jesus plainly told His disciples that He would suffer, be killed, and be raised to life (Luke 9:22), He took Peter, James, and John up a mountain to pray. While praying, His personal appearance was changed into a glorified form, and His clothing became dazzling white. Moses and Elijah appeared and talked with Jesus about His death that would soon take place. Peter, not knowing what he was saying and being very fearful, offered to put up three shelters for them. This is undoubtedly a reference to the booths that were used to celebrate the Feast of Tabernacles, when the Israelites dwelt in booths for seven days (Leviticus 23:34–42). Peter was expressing a wish to stay in that place. Then a cloud enveloped them, and a voice spoke from the cloud: “This is my Son, whom I love; with him I am well pleased. Listen to him!” (Matthew 17:5). The cloud lifted, Moses and Elijah had disappeared, and Jesus was alone with His disciples, who were still very much afraid. Jesus warned them not to tell anyone what they had seen until after His resurrection. The three accounts of this event are found in Matthew 17:1–8, Mark 9:2–8, and Luke 9:28–36. Undoubtedly, the purpose of the transfiguration of Christ into at least a part of His heavenly glory was so that the “inner circle” of His disciples could gain a greater understanding of who Jesus was. Christ underwent a dramatic change in appearance in order that the disciples could behold Him in His glory. The disciples, who had only known Him in His human body, now had a greater realization of the deity of Christ, though they could not fully comprehend it. That gave them the reassurance they needed after hearing the shocking news of His coming death. Symbolically, the appearance of Moses and Elijah represented the Law and the Prophets. But God’s voice from heaven – “Listen to Him!” - clearly showed that the Law and the Prophets must give way to Jesus. The One who is the new and living way is replacing the old – He is the fulfillment of the Law and the countless prophecies in the Old Testament. Also, in His glorified form they saw a preview of His coming glorification and enthronement as King of kings and Lord of lords. The disciples never forgot what happened that day on the mountain and no doubt this was intended. John wrote in his gospel, “We have seen His glory, the glory of the one and only” (John 1:14). Peter also wrote of it, “We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, ‘This is my Son, whom I love; with Him I am well pleased.’ We ourselves heard this voice that came from heaven when we were with Him on the sacred mountain” (2 Peter 1:16-18). Those who witnessed the transfiguration bore witness to it to the other disciples and to countless millions down through the centuries. Related Resources: What is the Mount of Transfiguration? Beecher - MATT. 17:2. His face did shine as the sun, and his raiment was white as the light If a thing reflects no light, it is black; if it reflects part of the rays, it is blue or indigo or red; but, if it reflects them all, it is white. If we are like Christ, we shall seek, not to absorb, but to reflect, the light which falls upon us from heaven upon others: and thus we shall become pure and spotless; for this is the meaning of the “white robes,” which the saints wear in glory. D A Carson - Genesis 18; Matthew 17; Nehemiah 7; Acts 17 For the Love of God (Vol. 1, Trade Paperback): A Daily ... - Page 17 ONE OF THE GREAT FAILURES into which even believers sometimes fall is the tendency to underestimate Jesus (Matt. 17:1–8). Jesus takes the inner three of his twelve disciples—Peter, James, and John—to a high mountain, just the four of them. “There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light” (17:2). Suddenly Moses and Elijah appeared, “talking with Jesus” (17:3). It is as if the ultimate identity of the eternal Son is allowed to peep through; the three disciples become “eyewitnesses of his majesty” (2 Peter 1:16). It is hard not to see here also a foretaste of the glory of the exalted Son (cf. Rev. 1:12–16), of the Jesus before whom every knee will bow, in heaven and on earth and under the earth, every tongue confessing “that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10–11). But Peter misunderstands. He rightly recognizes that it is an enormous privilege to be present on this occasion: “Lord,” he says, “it is good for us to be here” (17:4). Then he puts his foot in his mouth: “If you wish, I will put up three shelters—one for you, one for Moses and one for Elijah.” He entirely misunderstands the significance of the presence of Moses and Elijah. He thinks that Jesus is being elevated to their great stature, the stature of the mediator of the Sinai covenant and of the first of the great biblical prophets. He is utterly mistaken. Their presence signified, rather, that the law and the prophets bore witness to him (cf. 5:17–18; 11:13). God himself sets the record straight. In a terrifying display, God thunders from an enveloping cloud, “This is my Son, whom I love; with him I am well pleased. Listen to him!” (17:5). By the time the three disciples recover from their prostrate terror, it is all over: “When they looked up, they saw no one except Jesus” (17:8)—a pregnant conclusion to the account. Jesus brooks no rivals. There have been, there are, many religious leaders. In an age of postmodern sensibilities and a deep cultural commitment to philosophical pluralism, it is desperately easy to relativize Jesus in countless ways. But there is only one Person of whom it can be said that he made us, and then became one of us; that he is the Lord of glory, and a human being; that he died in ignominy and shame on the odious cross, yet is now seated on the right hand of the Majesty on high, having returned to the glory he shared with the Father before the world began. Max Lucado - Loved by a Powerful God Live Loved: Experiencing God's Presence in Everyday Life (a ... Light spilled out of him. Brilliant. Explosive. Shocking. Brightness poured through every pore of his skin and stitch of his robe. Jesus on fire. To look at his face was to look squarely into Alpha Centauri. Mark wants us to know that Jesus’ “clothes shimmered, glistening white, whiter than any bleach could make them” (Mark 9:3 MSG). This radiance was not the work of a laundry; it was the presence of God. How long since . . . a fresh understanding of Christ buckled your knees and emptied your lungs? Since a glimpse of him left you speechless and breathless? If it’s been a while, that explains your fears. When Christ is great, our fears are not. As awe of Jesus expands, fears of life diminish. A big God translates into big courage. A small view of God generates no courage. A limp, puny, fireless Jesus has no power over cancer cells, corruption, identity theft, stockmarket crashes, or global calamity. A packageable, portable Jesus might fit well in a purse or on a shelf, but he does nothing for your fears. Don’t we need to know the transfigured Christ? One who spits holy fires? Who convenes and commands historical figures? Who occupies the loftiest perch and wears the only true crown of the universe, God’s beloved Son? . . . The longer we live in him, the greater he becomes in us. It’s not that he changes but that we do; we see more of him. We see dimensions, aspects, and characteristics we never saw before, increasing and astonishing increments of his purity, power, and uniqueness. . . . In the end we . . . fall on our faces and worship. And when we do, the hand of the carpenter extends through the tongue of towering fire and touches us. “Arise, and do not be afraid” (Matthew 17:7). —FEARLESS Almighty God, we worship and praise you for your mighty and glorious power. We stand in awe of you, the true king of the universe. We bow before the radiance of your holiness and purity. We rest humbly in your presence. This is where we find peace and rest and the right perspective on all that happens in life. Knowing you and living for you is the joy of my life. Oswald Chambers - And He was transfigured before them” (Matthew 17:2). Put alongside that moment on the Mount, Jesus standing after the Resurrection on the sea-shore in the early morning with “a fire of coals there, and fish laid thereon, and bread.” Thank God for seeing Jesus transfigured, and for the almightiness of the visions He does give, but remember that the vision is to be made real in actual circumstances; the glory is to be manifested in earthen vessels. It has to be exhibited through finger-tips, through eyes and hands and feet; everywhere where Jesus exhibited it. We are so like Peter on the Mount and say, “O Lord, let me stay here.” (Borrow If Ye Shall Ask page 12) Moses’ “face was radiant” (Ex 34:29, 35) because he had been in the presence of God. Jesus’ face “did shine as the sun” when he was transfigured (Matthew 17:2) because He was God! THOUGHT - What effect on our countenance would daily mornings with our King bring about? (That's rhetorical!) Why not try an experiment and spend the next 7 days in His presence each morning. And see if there is any objective and subjective difference in your days. You might even journal your experience. What the Bible Says about Faces - • His face shone like the sun.—Matthew 17:2 • But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.—2 Corinthians 3:18 • They looked to Him and were radiant.—Psalm 34:5 • So when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone.…—Exodus 34:30 • So the woman came and told her husband, saying, “A Man of God came to me, and His countenance was like the countenance of the Angel of God, very awesome.”—Judges 13:6 • And all who sat in the council, looking steadfastly at [Stephen], saw his face as the face of an angel.—Acts 6:15 • A merry heart makes a cheerful countenance.…—Proverbs 15:13 • A man’s wisdom makes his face shine, / And the sternness of his face is changed.—Ecclesiastes 8:1 • Smiling faces make you happy.—Proverbs 15:30. • Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.—1 Peter 3:3–4 • For this is the way the holy women of the past who put their hope in God used to make themselves beautiful.—1 Peter 3:5 • And Cain was very angry, and his countenance fell.—Genesis 4:5 • And Jacob saw the countenance of Laban, and indeed it was not favorable toward him as before.—Genesis 31:2 • The look on their countenance witnesses against them.—Isaiah 3:9 • Why are you cast down, O my soul? / … Hope in God; / For I shall yet praise Him, / The help of my countenance and my God.—Psalm 43:5 • … my face healer …—Psalm 42:5 (Berkley) • He puts a smile on my face. He’s my God.—Psalm 43:5 (Peterson) James Smith - THE FACE OF JESUS To see His face is to get a vision of Jehovah Jesus. What is to be seen in that face? 1. Perfection. "The glory of God in the face of Jesus" (2 Cor. 4:6). 2. Consecration. "Look upon the face of Thine anointed" (Psalm 84:9). 3. Determination. "He stedfastly set His face to go up, etc." (Luke 9:51). 4. Substitution. "His visage (face) was so marred more than any man" (Isa. 52:14; Isa. 53:2, 3). 5. Rejection. "They did spit on His face" (Matt. 26:67). 6. Glorification. "His face like the sun" (Rev. 1:16; Matt. 17:2). 7. Consummation. "From whose face the earth and the Heaven fled away" (Rev. 20:11). 8. Salvation. "Cause Thy face to shine and we shall be saved" (Psalm 80:3). Seek His face (Psalm 27:8). Max Lucado - Reflecting God’s Glory Just Like Jesus Devotional: A Heart Like His - Page 64 Our faces, then, are not covered. We all show the Lord’s glory, and we are being changed to be like him. The purpose of worship is to change the face of the worshiper. That is exactly what happened to Christ on the mountain. Jesus’ appearance was changed: “His face became bright like the sun” (Matt. 17:2). The connection between the face and worship is more than coincidental. Our face is the most public part of our bodies, covered less than any other area. It is also the most recognizable part of our bodies. We don’t fill a school annual with photos of people’s feet but rather with photos of faces. God desires to take our faces, this exposed and memorable part of our bodies, and use them to reflect his goodness. Henry Blackaby - OUR GLORIOUS TRANSFORMATION Being Still With God Every Day: Discovering God's Plan for ... - Page 136 We all, with unveiled face, beholding as in a mirror the glory of the LORD, are being transformed into the same image from glory to glory. 2 CORINTHIANS 3:18 It was a divine encounter that Peter, James, and John never forgot. Jesus led them to a high mountaintop, and there the LORD was “transfigured before them. His face shone like the sun, and His clothes became as white as the light” (Matthew 17:2). These three disciples were privileged to observe in a dramatic way that Jesus is “the glory of the LORD,” the complete personal expression of God. This unfading, eternal glory radiates through believers who are transformed into God’s image and who share in His glory. The Greek word translated “transformed” or “transfigured” means “changed into another form either externally or internally,” but this change is not self-generated. Our remodeling into Christlikeness is God’s work in us. It begins at salvation, and it happens by the Spirit as we walk with and abide in Christ. God, by His Spirit, gradually but assuredly conforms you into His image. So learn to live continuously in God’s presence. Yield to every change the Spirit seeks to make. Never let a hurried lifestyle disrupt your abiding in Christ. A. P. STANLEY. Master, it is good to be Entranced, enwrapt, alone with Thee; Watching the glistering raiment glow, Whiter than Hermon’s whitest snow; The human lineaments that shine Irradiant with a light Divine: Till we too change from grace to grace, Gazing on that transfigured face. FREDERIC DENISON MAURICE. The Transfiguration has lived on through ages, and has shed its light upon all ages. It has brought the past into union with the present. “The decease which He should accomplish at Jerusalem” has been owned as the bond of fellowship between those who walk the earth and suffer in it, and those who are departed from it. In the light of that “countenance which was altered, of that raiment which was white and glistering,” all human countenances have acquired a brightness, all common things have been transfigured. A glimpse of the Divine beauty has broken through the darkness, and has cheered the humblest pilgrims. Wayne Grudem asks WHAT WILL OUR RESURRECTION BODIES BE LIKE? (See Systematic Theology) If Christ will raise our bodies from the dead when he returns, and if our bodies will be like his resurrection body (1 Cor. 15:20, 23, 49; Phil. 3:21), then what will our resurrection bodies be like? Using the example of sowing a seed and then watching it grow into something much more wonderful, Paul goes on to explain what our resurrection bodies will be like: “What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body.… Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Cor. 15:42–44, 49). The fact that our new bodies will be “imperishable” means that they will not wear out or grow old or ever be subject to any kind of sickness or disease. They will be completely healthy and strong forever. Moreover, since the gradual process of aging is part of the process by which our bodies now are subject to “corruption,” it is appropriate to think that our resurrection bodies will have no sign of aging but will have the characteristics of youthful but mature manhood or womanhood forever. There will be no evidence of disease or injury, for all will be made perfect.4 Our resurrection bodies will show the fulfillment of God’s perfect wisdom in creating us as human beings who are the pinnacle of his creation and the appropriate bearers of his likeness and image. In these resurrection bodies we will clearly see humanity as God intended it to be. Paul also says our bodies will be raised “in glory (Gk. doxa).” When this term is contrasted with “dishonor,” as it is here, there is a suggestion of the beauty or the attractiveness of appearance that our bodies will have. They will no longer be “dishonorable” or unattractive, but will look “glorious” in their beauty. Moreover, because the word “glory” is so frequently used in Scripture of the bright shining radiance that surrounds the presence of God himself, this term suggests that there will also be a kind of brightness or radiance surrounding our bodies that will be an appropriate outward evidence of the position of exaltation and rule over all creation that God has given to us. This is also suggested in Matthew 13:43, where Jesus says, “Then the righteous will shine like the sun in the kingdom of their Father.” Similarly, we read in Daniel’s vision, “Those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever” (Dan. 12:3, in a passage talking about the final resurrection). Now both of these statements could be understood metaphorically, and in that case they would not indicate that an actual brightness or radiance will surround our resurrection bodies. But there is no reason in the context of either of them that would cause us to see them as metaphorical, and other pieces of evidence argue against doing so. The hints of the age to come that were seen in the shining of the glory of God from the face of Moses (Ex. 34:35), and in a much greater way, the bright light that shone from Jesus at the transfiguration (Matt. 17:2), together with the fact that we will bear the image of Christ and be like him (1 Cor. 15:49), combine to suggest that there will actually be a visible brightness or radiance that surrounds us when we are in our resurrection bodies.5 Our bodies will also be raised “in power (Gk. dynamis)” (1 Cor. 15:43). This is in contrast to the “weakness” that we see in our bodies now. Our resurrection bodies will not only be free from disease and aging, they will also be given fullness of strength and power—not infinite power like God, of course, and probably not what we would think of as “superhuman” power in the sense possessed by the “superheroes” in modern fictional writing, for example, but nonetheless full and complete human power and strength, the strength that God intended human beings to have in their bodies when he created them. It will therefore be strength that is sufficient to do all that we desire to do in conformity with the will of God. Finally, Paul says that the body is raised a “spiritual body” (1 Cor. 15:44). In the Pauline Epistles, the word spiritual (Gk. pneumatikos) seldom means “nonphysical” but rather “consistent with the character and activity of the Holy Spirit” (see, for example, Rom. 1:11; 7:14; 1 Cor. 2:13, 15; 3:1; 14:37; Gal. 6:1 [“you who are spiritual”]; Eph. 5:19).6 A clarifying paraphrase of this passage would be, “It is sown a natural body subject to the characteristics and desires of this age, and governed by its own sinful will, but it is raised a spiritual body, completely subject to the will of the Holy Spirit and responsive to the Holy Spirit’s guidance.” Such a body is not at all “nonphysical,” but it is a physical body raised to the degree of perfection for which God originally intended it. In conclusion, when Christ returns he will give us new resurrection bodies to be like his resurrection body. “When he appears we shall be like him” (1 John 3:2; this statement is true not only in an ethical sense but also in terms of our physical bodies; cf. 1 Cor. 15:49; also Rom. 8:29). In spite of this strong New Testament emphasis on the similarity between our bodies and Jesus’ body after the resurrection, some have objected that we will not have physical bodies because Paul says, “Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable” (1 Cor. 15:50). This is in the very section in which he has been discussing the resurrection of the dead. But it is surely a misunderstanding to say that this verse implies that we shall not have physical bodies. When Paul says, “flesh and blood cannot inherit the kingdom of God,” what he means by “flesh and blood” is our present human nature, particularly our physical bodies, as they are now existing in the likeness of Adam after the fall—that is, subject to weakness, decay, and ultimate death. This is the point he has made in the previous four verses (1 Cor. 15:45–49), in which he has been contrasting Adam with Christ. He explains, “As was the man of dust, so also are those who are of the dust” (that is, we ourselves in this present age, 1 Cor. 15:48). Then he explains, “Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Cor. 15:49). By “flesh and blood,” Paul means “flesh and blood in the present state of existence with a body like Adam’s after the fall, a body that is subject to decay and death.” He does not mean that we shall exist in a nonphysical state, for the entire heaven and earth will be made new and renewed for us to live in (Rom. 8:18–25), and we ourselves “shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet” (1 Cor. 15:51–52). We will not cease to exist in physical bodies, but we will be changed and have an imperishable body, “for this perishable body must put on the imperishable, and this mortal body must put on immortality” (1 Cor. 15:53). Moreover, the repeated instances in which Jesus demonstrated to the disciples that he had a physical body that was able to be touched, that had flesh and bones (Luke 24:39), and that could eat food, show that Jesus’ body, which is our pattern, was clearly a physical body that had been made perfect.7 What kind of continuity will there be between our present bodies and our future resurrection bodies? Will our bodies look exactly the same and have exactly the same characteristics? Will they be somewhat different? Or will they be almost entirely different? Will our resurrection bodies be made of the same molecules of which our earthly bodies consist, will they be an entirely new creation from God, or will they be some combination of old and new? Several passages indicate that Paul expected a considerable measure of continuity between our present earthly bodies and our future resurrection bodies. Paul said, “He who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you” (Rom. 8:11). He said that Jesus “will transform our lowly body to be like his glorious body” (Phil. 3:21). And when Paul spoke about the nature of the resurrection body, he gave an example of a seed sown in the ground: “What you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. But God gives it a body as he has chosen, and to each kind of seed its own body” (1 Cor. 15:37–38). In this example, he draws on common human knowledge that there are differences between what is sown and what is raised (vv. 42–44), but there is also continuity—just as a seed grows into a larger plant, retaining the matter that was in it but taking other materials to itself from the ground as well, so we will have continuity and differences as well. On this analogy we can say that whatever remains in the grave from our physical bodies will be taken by God, transformed, and used to make a new resurrection body. But the details of how that will happen remain unclear since Scripture does not specify—we are to affirm this because Scripture teaches it, even if we cannot fully explain how it can happen.8 Another indication of significant continuity between our present bodies and the bodies that we will have is seen in the fact that those believers who remain alive on the day Christ returns will “be changed”—yet their bodies will not be replaced: “We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality” (1 Cor. 15:51–53). We must also clearly note that Christ’s resurrection body, though it differed somewhat from the body he had before he died, so that the disciples did not immediately recognize him in every situation, was similar enough in appearance for the disciples to know who it was rather quickly. There were some instances when they did not immediately recognize him, but this may in part be accounted for by the fact that during his earthly life and ministry he had no doubt aged considerably, since he was “a man of sorrows and acquainted with grief” (Isa. 53:3). After his resurrection, Jesus would have been restored to full and perfect strength and youthfulness of appearance. Just as we sometimes do not immediately recognize a friend who has aged considerably since the last time we saw him or her, so the disciples may have had initial difficulty in recognizing Christ because the opposite of aging had occurred.9 On the other hand, significant continuity between Jesus’ body before and after the resurrection is seen in the fact that even the nail prints in his hands and feet and the wound in his side remained in his resurrection body (John 20:20, 27). Another piece of evidence indicating continuity between our earthly and heavenly bodies is the fact that apparently people will recognize and know one another in heaven. Jesus says that people will come from east and west and “recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matt. 8:11). Moreover, Elijah, who had been taken up to heaven in his earthly body, was somehow recognizable to the disciples on the Mount of Transfiguration (Luke 9:30, 33)—of course, the disciples had not known Elijah or Moses in the flesh, but somehow these men retained their personal identities in such a way that the disciples believed that they were there and that they were just as real as Jesus was (see Luke 9:33). Finally, Matthew tells us that when Jesus died, “the tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many” (Matt. 27:52–53). The fact that these people’s actual bodies were raised, as well as the fact that they appeared to many in Jerusalem, indicates again that there was significant continuity between their dead bodies that were in the graves and the bodies that were raised up. Since they came out of the tombs “after his resurrection,” we may assume that these also were saints who had received resurrection bodies as a kind of foretaste of the final day of glorification when Christ returns.10 The fact that these people “appeared to many” suggests that they were recognizable—that people knew who they were. This evidence suggests significant continuity between the body that existed before the resurrection and the one that existed after it. There is today some hesitancy on the part of many evangelicals to affirm clearly that there will be a “resurrection of the body,” or at least that the raised body will be a material, physical body in some way continuous with the body that was placed in the grave. To some measure, this may be due to a sense of inability to understand how God could raise the same bodies from the grave, especially when some of those bodies have been dead for many centuries. Yet some of this hesitancy is probably also due to the continuing skepticism of unbelievers who challenge the Christian view with exactly the kind of problems just presented—does this not seem like a fantastic, unbelievable position? How could God bring about such a thing? In both cases—whether the hesitancy comes from the honest questioning of the believer or from the hostile skepticism of the unbeliever—we should realize that our inability to understand or explain something should never be a reason for rejecting it if it is clearly taught in Scripture. The many passages cited above indicating that God will raise our mortal bodies from the grave, just as he raised Jesus’ body from the grave, indicate quite conclusively that there will be a definite continuity between our present bodies and the bodies we have in the resurrection. And if that is what Scripture teaches, then, even though we may not understand exactly how God will bring this about in every case, we should still believe it. The God who created the universe and created each one of us, who sovereignly rules over every bit of this creation at every moment, and who carries along all things by his word of power—this God can certainly keep track of the parts of our physical bodies that he wishes to preserve and use as the “seed” from which a new body will be made. It is important to insist on the resurrection of a real, physical body, not only for the reasons above but also because this provides a clear affirmation of the goodness of God’s physical creation. We will live in bodies that have all the excellent qualities God created us to have, and thereby we will forever be living proof of the wisdom of God in making a material creation that from the beginning was “very good” (Gen. 1:31). We will live as resurrected believers in those new bodies, and they will be suitable for inhabiting the “new heavens and a new earth in which righteousness dwells” (2 Peter 3:13). Matthew 17:3 And behold, Moses and Elijah appeared to them, talking with Him. behold: Mk 9:4 Lu 9:30,31 Moses: Mt 11:13,14 De 18:18 34:5,6,10 Lu 24:27,44 Jn 1:17 5:45-47 2Co 3:7-11 Heb 3:1-6 Elijah: Mt 17:10-13 1Ki 17:1 18:36-40 2Ki 2:11-14 Mal 4:5, Elijah, Lu 1:17 9:33 16:16 The Transfiguration - James Hastings (The Setting, The Significance, The Suggestions) The Transfiguration - Alfred Edersheim Matthew 17 Resources - Multiple Sermons and Commentaries Related Passages: Mark 9:4+ And Elijah appeared to them along with Moses; and they were talking with Jesus. Luke 9:30-31+ And behold, two men were talking with Him; and they were Moses and Elijah, 31 who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. MOSES AND ELIJAH APPEARED And behold (idou) Moses and Elijah appeared (horao) to them, talking (sullaleo - present tense) with Him - Behold (idou) conveys dramatic effect, specifically drawing attention to the unexpected appearance of these two OT saints. Luke adds that they "were speaking of His departure (exodos) which He was about to accomplish at Jerusalem." (Lk 9:31+) Many think Moses and Elijah appear for they are representatives of the Law and the Prophets. Unlike Jesus, they are not described as glorified.
Mateus 17
Morgan - Two or three years ago, when I was deeply troubled over a problem that seemed to have no solution, I looked up verses in the Bible on this subject and jotted them down for myself. I’d like to quote them for you now, for they bolster and confirm the words Gabriel speaks in Luke 1:37 (See his full sermon Nothing is Impossible) • Is anything too hard for the LORD?—Genesis 18:14 • The LORD is able.—2 Chronicles 25:9 • Ah, Lord God! Behold, You have made the heavens and the earth by Your great power and outstretched arm. There is nothing too hard for You.—Jeremiah 32:17 • Behold, I am the LORD, the God of all flesh. Is there anything too hard for Me?—Jeremiah 32:27 • And He said, “Abba, Father, all things are possible for You.”—Mark 14:36 • I know that You can do everything.—Job 42:2 • God is able.—Matthew 3:9 • The things which are impossible with men are possible with God—Luke 18:27 • Jesus looked at them and said, “With men it is impossible, but not with God, for with God all things are possible.”—Mark10:27 • Jesus said to him, “If you can believe, all things are possible to him who believes.”—Mark 9:23 • Assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, “Move from here to there,” and it will move; and nothing will be impossible for you.—Matthew 17:20 • For with God nothing will be impossible.—Luke 1:37 It has been so encouraging to my faith and to my soul to review these verses during times of anxious worry. Missionary Amy Carmichael once said, “When you are facing the impossible, you can count on the God of the impossible.” One of my favorite writers, J. Oswald Sanders, said, “(God) encourages us to ask as freely for the impossible as for the possible, since to Him all difficulties are the same size—less than Himself.” And evangelist Michael Guido once said, “You cannot bring a burden too heavy for God to lift or a problem too hard for Him to solve or a request too big for Him to answer. God does things no one else can do.” In the book about Ruth Bell Graham entitled Footsteps of a Pilgrim, Gigi Tchividjian tells about a time her mother, Ruth, was visiting her in France. The Tchividjians at that time lived in the French countryside, and one day Gigi invited some friends over for supper to meet Ruth. These friends were Jewish by birth, but not religious at all. As they prepared to entertain, the telephone rang. It was an old-fashioned phone, and difficult to use. Gigi answered, “Hello… hello… hello…” Finally an overseas operator broke through the static. It was a call for Ruth. It was her husband, Billy, who was in Tokyo. He had bad news. There was a serious problem with one of the children, a nineteen-year-old prodigal. Ruth would have to return home as soon as possible to deal with it. As Gigi listened to her mother’s side of the conversation, she saw the concern sweep over Ruth’s face. But she also heard Ruth say to Billy over the phone, “Well honey, don’t worry, the Lord will work it all out. He is still in control.” All day Ruth was making—or trying to make—phone calls as she planned an emergency trip home, and by and by Gigi asked, “Mother, wouldn’t you like me to cancel the dinner guests tonight?” “No, dear, please don’t do that. I’m okay.” Around 6:30 the doorbell rang and the guests arrived. The subject of the day’s difficulties never came up, and the guests lingered until nearly midnight, enjoying Ruth’s animated conversation. Several weeks later, the friends remarked to Gigi about what a wonderful evening they had spent. But the thing that struck them most and made a lasting impression on them was the sense of peace they felt coming from Ruth all evening.[4] I read that story while I was struggling with a particular concern of my own, and I was ashamed that my faith wasn’t strong enough to generate the same peace. Henry Blackaby - Faith (Borrow Experiencing God) When God speaks, your response requires faith. All through Scripture when God revealed Himself, His purposes, and His ways, the response to Him required faith. God is interested in your walking with Him by faith. Read the following Scriptures to see what God has to say about faith. Now faith is the substance of things hoped for, the evidence of things not seen. (Heb. 11:1) For we walk by faith, not by sight. (2 Cor. 5:7) [Jesus said,] “He who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father.” (John 14:12) “For assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you.” (Matt. 17:20) [Paul said,] “My speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God.” (1 Cor. 2:4-5) If you will not believe, surely you shall not be established. (Isa. 7:9) Faith is confidence that what God has promised or said will come to pass. Sight is an opposite of faith. If you can see clearly how something can be accomplished, more than likely faith is not required. Remember the illustration about our church budget? If we had chosen to operate on what we knew we could do, faith would not have been necessary. Your faith does not rest in a concept or an idea. Faith must be in a Person — God Himself. If you or someone else decides something would be nice to have happen and then leads people to “believe” or “have faith,” you are in a dangerous position. Faith is only valid in God and what He says He is purposing to do. If the thing you expect to happen is from you and not God, then you must depend on what you can do. Before you call yourself, your family, or your church to exercise faith, be sure you have heard a word from God. With only mustard-seed (very small) sized faith in God, nothing is impossible. Jesus said His followers would do even greater things than He had done. Our faith, however, must be based on God’s power and not human wisdom. Without a firm faith, you will stumble and fall. QUESTION - Can faith really move mountains? ANSWER - In order to correctly interpret a passage such as Matthew 17:20, we first look at the overall context of the passage. Jesus, along with Peter, James and John, had just come down from the “mount of transfiguration,” and they encounter a man with a demon-possessed child. The man tells Jesus that he brought his son to Jesus’ disciples, but they couldn’t cast the demon out (recall that Jesus earlier, in Matthew 10:1, gave His disciples the authority to cast out evil spirits). Jesus then chastises them for their lack of faith and then casts the demon out of the boy. When His disciples inquire as to why the demon didn’t obey their command, Jesus replies with the statement in Matthew 17:20. Their faith, He says, is small and weak. If it were the size of even the smallest of the seeds, the mustard bush, they would be able to “move mountains.” The first thing that needs to be considered is the Bible’s use of literary techniques. The Bible is first and foremost God’s revealed Word; we want to be clear on this point (2 Timothy 3:16). While the Bible is God’s revealed Word, it is revealed to us by way of language. God condescended—He lowered Himself—to speak to us in ways in which we would understand. Consider a father trying to communicate with his young child. The father has to condescend in order to be understood by the limited intellect and understanding of the child. This is analogous (though not identical) to the way in which God speaks to us. The Bible employs many forms, or genres, of literature. There is historical narrative, poetry, prophecy, apocalyptic writing, and epistolary literature (to name a few). Among these various literary genres, several literary techniques are used—metaphor, simile, imagery, parable, allusion, irony, personification, paradox, and hyperbole. As readers of the Bible, we must recognize when these techniques are being used so we can properly interpret the meaning. For example, in John 10:7, Jesus says, “I am the door of the sheep.” How are we to interpret this verse? If we are too literal, we might start looking for a doorknob hidden somewhere on His body. However, if we understand this to be a metaphor, then we can begin to understand His meaning (Jesus is the way of access to eternal life, much like a door is the way of access into a room). Another thing to consider in biblical interpretation is the context of the passage. More often than not, when we take a single verse out of its native context, we end up misinterpreting the verse. In the context of Matthew 17, Jesus rebukes the disciples for their weak faith and says that even if they had mustard seed-sized faith, they could command the mountain to move. Contextually, the mountain must refer to the demon that was afflicting the man’s son. Jesus tells His disciples that, if their faith was stronger, they could have commanded the demon to leave the boy, and it would be so. This was clearly the case in Matthew 10 when Jesus sent them out to cure diseases, cast out demons, and spread the gospel. Therefore, it is clear from the context that Jesus does not intend to assert that mustard seed-sized faith can literally move mountains. Rather, the expression Jesus uses was a common colloquialism of that day; to a Jew of Jesus’ day, a mountain is a metaphor signifying a seemingly impossible task. Faith that can move mountains is not meant to imply a faith that can literally move literal mountains. The point Jesus was making is that even a little bit of faith—faith the size of a tiny mustard seed—can overcome mountainous obstacles in our lives. QUESTION - What does it mean to have mustard seed faith? ANSWER - Faith is so vital to the Christian life that Scripture tells us that, without it, it is impossible to please God (Hebrews 11:6). Yet faith is such a powerful gift from God (Ephesians 2:8–9) Christ told His disciples that, with just a tiny measure of it, the size of a mustard seed, they could move mountains. So, what does it mean to have “mustard seed faith”? We see the reference to “mustard seed faith” twice in Scripture. First, in Matthew 17:14–20, we see Christ’s disciples unable to exorcise a demon from a young boy, even though Jesus had previously given them the authority to do this very thing (Matthew 10:1). When they inquired of Jesus why they were not able to drive the demon out, the Master replied, “Be of the great men of the faith, such as Foxe’s Book of Martyrs, to know that superhuman feats were performed by those whose faith was, at one time, only the size of a mustard seed. QUESTION - Why do so many people struggle with a lack of faith? ANSWER - The apostle Paul exhorts Christians to “walk by faith and not by sight” (2 Corinthians 5:7). What we see here is a contrast between truth and perception—what we know and believe to be true and what we perceive to be true. This is where the Christian struggle with a lack of faith finds its basis. The main reason why so many Christians struggle with a lack of faith is that we follow our perceptions of what is true rather than what we know to be true by faith. Perhaps before going any further it may be helpful to come up with a working definition of faith. Faith, contrary to popular opinion, is not “belief without proof.” This is the definition that many skeptics give for faith. This definition reduces faith to mere fideism—i.e., “I believe despite what the evidence tells me.” Skeptics are right to reject this concept of faith, and Christians should reject it, too. Faith is not belief without proof or belief despite the evidence; rather, faith is a complete trust or confidence in someone or something. That trust or confidence we have in someone is built up over time as he proves himself faithful time and time again. Christianity is a faith-based religion. It is based on faith in God and in His Son, Jesus Christ. God has provided us with His Word, the Holy Bible, as a testimony of His faithfulness to His people all throughout history. In its bare essentials, Christianity is faith in the person and work of Jesus Christ. Jesus Christ claimed to be the promised Messiah and the Son of God. His life was one of perfect righteousness according to the revealed Law of God, His death was an atoning sacrifice for the sins of His people, and He was raised to life three days after His death. When we place our faith and trust in Christ alone for our salvation, God takes our sin and places it on the cross of Christ and awards us, by grace, with the perfect righteousness of Christ. That, in a nutshell, is the Christian message. As Christians, we are called to believe this message and live in light of it. Despite this, Christians still struggle with believing the biblical account because it doesn’t match up with our perception of reality. We may believe that Jesus was a real person, we may believe that He died by crucifixion at the hand of the Romans, we may even believe that He led a perfect life according to God’s Law, but we don’t “see” how faith in Christ makes us righteous before God. We can’t “see” Jesus atoning for our sins. We can’t “see” or “perceive” any of the great truths of Christianity, and, therefore, we struggle with lack of faith. As a result of this lack of perception, our lives often do not reflect the fact that we really believe what we claim to believe. There are many reasons for this phenomenon among Christians. The main reason we struggle with faith is that we don’t truly know the God in whom we profess to have faith. In our daily lives, we don’t trust complete strangers. The more intimately we know someone and the more time we have had to see him “in action,” the more likely we are to believe what he says. But, if God is essentially a stranger to us, we are less likely to believe what He has said in His Word. The only cure for this is to spend more time in God’s Word getting to know Him. The world, the flesh, and the devil often distract us. By “the world” is meant the accepted “wisdom” of the unbelieving world and the culture in which we find ourselves. For those of us living in Europe and North America, that dominant worldview is naturalism, materialism, skepticism, and atheism. “The flesh,” refers to our sinful nature that still clings to Christians and with which we struggle on a daily basis. “The devil” refers to Satan and his horde of evil spirits who excite and entice us through the world and our senses. These things all afflict us and cause us to struggle with faith. That is why Christians need to be constantly reminded of what Christ has done for us and what our response should be. The apostle Paul says, “Faith comes from hearing, and hearing through the word of Christ” (Romans 10:17). Our faith is built up as we have the gospel continually preached to us. Our churches need to be built on the solid preaching of the Word and the regular observance of the ordinances. Instead, too many churches spend their time, energy, and resources on the creation of “programs” that neither feed the sheep nor draw a clear distinction between godliness and ungodliness. Consider the example of the Israelites in the Old Testament. God had performed great miracles in rescuing His chosen people from slavery in Egypt—the Ten Plagues, the pillar of smoke and fire, and the crossing of the Red Sea. God brings His people to the foot of Mount Sinai, gives them the Law and makes a covenant with them. No sooner does He do this than the people begin to grumble and lose faith. With Moses gone up on the mountain, the people convince Aaron, Moses’ brother, to construct an idol (against God’s clear prohibition) for them to worship (Exodus 32:1–6). They were no longer walking by faith, but by sight. Despite all the clear miracles God did in their redemption, they lost faith and began to go on their perception. That is why God instructed the new generation of Israelites before going into the Promised Land to continually remind themselves of what God had done for them: “And these words that I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise” (Deuteronomy 6:6–7). God knows that the spirit is willing, but the flesh is weak (Mark 14:38), and so He commands His people to be in constant remembrance of these things. In conclusion, we need to heed the example of the disciple Thomas. When Thomas heard the stories of the resurrection, he wouldn’t believe them until he saw Jesus with his own two eyes. Jesus accommodated Thomas’ lack of faith by making an appearance to him and allowing him to see and touch Him. Thomas responds in worship, and Jesus says to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.” Many skeptics today echo Thomas’ sentiment: “Unless I see Jesus face to face, I will not believe!” We must not behave as the unbelievers do. We need to continually keep in mind Paul’s exhortation to walk by faith rather than sight. We learn in the book of Hebrews that without faith it is impossible to please God (Hebrews 11:6) because faith is believing the Word of God and acting upon it, not responding to our perceptions.GotQuestions.org Related Resources: What does the Bible say about faith? | GotQuestions.org How can I overcome the fact that I am struggling with faith? Can faith change God’s plan? | GotQuestions.org How can I keep the faith? | GotQuestions.org Faith vs. fear - what does the Bible say? | GotQuestions.org How can I overcome the fact that I am struggling with faith? | GotQuestions.org Matthew 17:21 [“But this kind does not go out except by prayer and fasting.”] this: Mt 12:45 but: 1Ki 17:20,21 Da 9:3 Mk 9:29 Ac 13:2,3 14:23 1Co 7:5 2Co 11:27 Eph 6:18 Related Passages: Mark 9:29+ And He said to them, “This kind cannot come out by anything but prayer.” [“But this kind does not go out except by prayer and fasting.”] NET NOTE - TECHNICAL NOTE - Many important Manuscripts do not include Mt 17:21 "But this kind does not go out except by prayer and fasting." The verse is included in a(2 )C D L W ¦(1, 13 )Û lat, but is almost certainly not original. As B. M. Metzger notes, "Since there is no satisfactory reason why the passage, if originally present in Matthew, should have been omitted in a wide variety of witnesses, and since copyists frequently inserted material derived from another Gospel, it appears that most manuscripts have been assimilated to the parallel in Mk 9.29" (TCGNT 35). The present translation follows NA(27 ) in omitting the verse number as well, a procedure also followed by a number of other modern translations. Spurgeon's Commentary - 21. Howbeit this kind goeth not out but by prayer and fasting. Though want of faith was the chief hindrance to the healing of the poor lunatic child, yet the case was one in which special means were needed. Faith would have suggested and supplied these special means: since they were absolutely necessary in the case if the disciples were to succeed in it, faith would have exercised herself in them. With God all things are equally possible; but to us, one devil may be harder to deal with than another. One kind will go at a word, but of others it may be said, “This kind goeth not out but by prayer and fasting.” He that would overcome the devil in certain instances must first overcome heaven by prayer, and conquer himself by self-denial. The drink-devil is one of the kind which may assuredly be conquered by faith; and yet we must generally use much intercession God-ward, and total abstinence, as an example man-ward, before we can displace this demon. Our business in the world is to deliver men from the power of the devil, and we must go to Jesus to learn the way. No amount either of prayer or self-denial must be spared if we can thereby deliver one soul from the power of evil; and true faith in God will enable us to put up the prayer and practise the self-denial. May be, some of us have failed because we are not yet well instructed in the right method of procedure. Either we are trying faith without using the appointed means, or we are using the means but not exercising simple faith in God; and in either case we shall make a failure of it. If we go to work by faith in God, in Christ’s own way, we shall drive out the evil spirit. Matthew 17:22 And while they were gathering together in Galilee, Jesus said to them, “The Son of Man is going to be delivered into the hands of men; The Son of Man: Mt 16:21 20:17,18 Mk 8:31 9:30,31 10:33,34 Lu 9:22,44 18:31-34 Lu 24:6,7,26,46 going to be delivered: Mt 24:10 26:16,46 Ac 7:52 1Co 11:23 Related Passages: Mark 9:30-32+ (JESUS 2ND PASSION PREDICTION) And from there they went out and began to go through Galilee, and He was unwilling for anyone to know about it. 31 For He was teaching His disciples and telling them, “The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later.” 32 But they did not understand (agnoeo in imperfect tense = ongoing ignorance!) this statement, and they were afraid to ask Him. Luke 9:43-45+ (JESUS 2ND PASSION PREDICTION) And they were all amazed at the greatness of God. But while everyone was marveling at all that He was doing, He said to His disciples, 44 “Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men.” 45 But they did not understand (agnoeo in imperfect tense = ongoing ignorance!) this statement, and it was concealed (perfect tense = ongoing or abiding effect) from them so that they might not perceive it; and they were afraid to ask Him about this statement. Capernaum a City of Galilee Source: ESV global study Bible JESUS' SECOND PASSION ANNOUNCEMENT IN MATTHEW And while they were gathering together in Galilee, Jesus said to them, “The Son of Man is going (mello about) to be delivered (paradidomi as in Mt 20:19+ - divine passive ~Father ultimately handed His Son) into the hands of men (of sinners in Mt 26:45+) - Who is they? If we compare the parallel passages in Mark and Luke (see above) they is surely the 12 disciples. They had been near Caesarea Philippi (Mt 16:13+) and are now moving south. This is Jesus' second passion prophecy in Matthew (see chart - first = Mt 16:21–23+, third = Mt 20:17–19+). Other passages hinted at the passion - Mt 9:15; 10:38; 12:40; 16:4; 17:12. Whereas the first prediction described the fact that Jesus would suffer, be killed and be raised on the third day, the present prediction adds the detail that He will be delivered (paradidomi) into the hands of men (elders, chief priests and scribes in Mt 16:13+). Delivered was used of handing someone over into the power of another as when a criminal was handed over for punishment. John Broadus has an interesting thought on the description gathering together (coming together) writing that this verb "implies that they returned by different routes to a fixed point in Galilee. Upon reflection, this is seen to agree exactly with Mark’s statement that Jesus ‘wished no one to know' (Mk 9:30+) (cp. above on Mt 16:5) of the journey through Galilee, for a natural expedient to this end would be the separation of the Twelve into several parties, taking different routes. We then understand that at the rendezvous, as they were assembling, Jesus made the statement that follows. Mark’s ‘for’ (9:31) perhaps indicates (Alford) that he wished to pass on unnoticed, because he was engaged in privately teaching his disciples about his approaching death. Or it may mean that he wished to avoid the fanatical multitude, who, at his last recorded visit to Capernaum, wanted to make him a king after their own notion. (John 6:15.) While Jesus does not specify how He would be betrayed, clearly one of the 12 who would carry out this betrayal. One can only imagine what Judas Iscariot was thinking as he heard Jesus' prophecy that ultimately pointed to him as the betrayer! On the other hand we must not forget that God is sovereign over all these events and Judas could have done nothing had it not been the will of the Father. Ro 8:32+ says God the Father "did not spare His own Son, but delivered (paradidomi) Him up for (huper - on behalf of = speaks of substitution) us all." Yes it was Judas (Mt 26:24+). Yes it was the Jews (Acts 3:13+). And yes it was Pilate (Mt 27:26+). All who delivered Him are culpable, but ultimately it was God Who delivered Him. Acts 2:23+ states that "this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death." Isaiah 53:10+ says "But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand." He sugared the bitter pill of his death with the sweetness of his assured resurrection. Spurgeon's Commentary - 22, 23. Our Lord returned often to the solemn subject of his death at the hands of men. It was on his own mind, and therefore he spake of it to his disciples. Their minds were far too receptive of other notions in reference to his kingdom, and therefore he set before them the truth again and again, almost in the same words. He would banish all dreams of a worldly monarchy from their souls. His death would be a grievous trial to them, and he would prepare them for it. He now speaks of his being betrayed: this was ever a bitter drop in his cup of gall. The Son of Man comes to save men, and is, by a man, “betrayed into the hands of men.” For man he lived, by man he is betrayed, and by man he died. Full well he foresaw that “they shall kill him.” O suicidal world! Will nothing content thee but the blood of God’s own Son? Our Lord would have us preach much about his death now that it is accomplished, for he continually talked of it while yet in the future. No theme is so vital, so practical, so needful. His penetrating mind realized death, and anticipated that third day, when the word would be fulfilled,—“He shall be raised again.” This was the light of the morning which would have banished the darkness of despair from the minds of the disciples, if they had understood and believed. An old writer says, “He sugared the bitter pill of his death with the sweetness of his assured resurrection.” Our Lord well knew what he said, and he used plain terms; but speak as he might, his followers could only in part apprehend his meaning; and that part made them “exceeding sorry.” Christ’s words, half understood, may cause the heart great grief. Yet, it may be, this cooling cloud of fear calmed their minds, and kept them from that fanaticism which filled the air around them. He knew best what state of mind would be safest for them at that time; and he knows the same as to us at this moment. Delivered (betrayed, handed over) (3860) paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. Paradidomi is used in legal parlance to describe handing someone into the custody of the police, authorities, etc. To deliver up one to custody, to be judged, condemned, punished, scourged, tormented, put to death. Paradidomi can describe the "illegal", treacherous or unjustified handing of someone over to someone as in a betrayal. Thus it describes the delivering over of an individual to an enemy who will presumably take undue advantage of the victim PARADIDOMI IN MATTHEW - Matt. 4:12; Matt. 5:25; Matt. 10:4; Matt. 10:17; Matt. 10:19; Matt. 10:21; Matt. 11:27; Matt. 17:22; Matt. 18:34; Matt. 20:18; Matt. 20:19; Matt. 24:9; Matt. 24:10; Matt. 25:14; Matt. 25:20; Matt. 25:22; Matt. 26:2; Matt. 26:15; Matt. 26:16; Matt. 26:21; Matt. 26:23; Matt. 26:24; Matt. 26:25; Matt. 26:45; Matt. 26:46; Matt. 26:48; Matt. 27:2; Matt. 27:3; Matt. 27:4; Matt. 27:18; Matt. 27:26 QUESTION - How many times did Jesus predict His death? ANSWER - Jesus’ death was the final sacrifice that paid the debt of sin for all (Hebrews 9:28). His death was the ultimate purpose of His ministry. In fact, Jesus predicted His death at least three times in the Synoptic Gospels (Matthew, Mark, and Luke), and the book of John offers even more predictions. The first time Jesus predicted His death is detailed in Matthew 16:21–23, Mark 8:31–32, and Luke 9:21–22. Jesus had just fed the multitudes, and He said that the “Son of Man must suffer many things” (Mark 8:31); be rejected by the elders, chief priests, and scribes; be killed; and be raised again. Peter then rashly began to rebuke Jesus, and Christ responded, “Get behind me, Satan!” (Matthew 16:33; Mark 8:33). Jesus knew that His death must happen. It was necessary in God’s plan to save the world. Jesus predicted His death a second time in Matthew 17:22–23, Mark 9:30–32, and Luke 9:43–45. This occurred shortly after the Transfiguration, when Peter, James, and John saw Christ in His heavenly glory. Perhaps this was the reason the disciples were so confused by Jesus telling them He was going to die. At this point, they believed His kingdom was just around the corner. Despite their lack of understanding, they were “afraid to ask” for clarification (Mark 9:32; Luke 9:45). Matthew 20:17–19, Mark 10:32–34, and Luke 18:31–34 describe the third time Jesus predicted His death. He spoke to His disciples as they were heading up toward Jerusalem for Passover, and He told them how He would be mocked, scourged, crucified, and then rise again. On this occasion also, the disciples did not understand Jesus’ saying because the meaning was hidden from them. They would soon learn what Jesus meant in the events of Good Friday and following. The Gospel of John gives a few more predictions of Jesus’s death, but they are slightly more subtle. For instance, when Mary anointed Jesus with the costly perfume, and Judas asked if she should have sold it for the poor, Christ said, “Leave her alone, so that she may keep it for the day of my burial. For the poor you always have with you, but you do not always have me” (John 12:7–8). While not an explicit prediction like the previous three, this statement of Jesus clearly pointed to His coming death and burial. Again, in John 13:33, Jesus hinted that His time was short as He told the disciples, “Where I am going you cannot come.” Finally, in John 14:25, Jesus talked about giving the Holy Spirit in His absence, which hinted at His death as well as the future of the church. Jesus intentionally came to earth to die for our sins. Jesus gave His disciples predictions about His death and the events that followed “so that when it does take place you may believe” (John 14:29). - GotQuestions.org Summary of Jesus' Nine Prophecies of His Passion Matthew Mark Luke First passion announcement Mt 16:21–23+ Mk 8:31–33+ Lk 9:22+ Second passion announcement Mt 17:22–23+ Mk 9:30–32+ Lk 9:43–45+ Third passion announcement Mt 20:17–19+ Mk 10:32–34+ Lk 18:31–34+ Matthew 17:23 and they will kill Him, and He will be raised on the third day.” And they were deeply grieved. they will kill: Ps 22:15,22-31 Isa 53:7,10-12 Da 9:26 Zec 13:7 the third: Ps 16:10 Jn 2:19 Ac 2:23-31 1Co 15:3,4 And they were: Jn 16:6,20-22 JESUS PREDICTS HE WILL DIE BUT WILL LIVE AGAIN and they will kill (apokteino) Him, and He will be raised (egeiro) on the third day - It is interesting that Jesus does not say "they will kill Me and I will be raised." Jesus tells His followers that the grave could not hold Him and He would come back to life after His murder. They focus on His death rather than His life after death accounting for their reaction of doom and gloom. And they were deeply (sphodra) grieved (lupeo) - The first announcement of His death had met with opposition but this announcement has no opposition but it does have grief. They had seen Jesus raise people from the dead so they should have had some understanding of what He was saying. But both Mk 9:32 and Lk 9:45 tell us the disciples did not understand what Jesus was saying (the reason being that it was concealed [parakalupto] from them) and we see that this lack of understanding continues even into His post-resurrection appearance to the 11 disciples in the upper room. Luke records that they still had doubts... And while they were telling these things, He Himself stood in their midst. But they were startled and frightened and thought that they were seeing a spirit. And He said to them, “Why are you troubled, and why do doubts arise in your hearts? (Luke 24:36-38+) John Broadus makes an interesting observation that "The three who had witnessed the transfiguration must have been better able to bear this renewed and painful announcement; but they could not tell the others what they had seen and heard." Matthew 17:24 When they came to Capernaum, those who collected the two-drachma tax came to Peter and said, “Does your teacher not pay the two-drachma tax?” when: Mk 9:33 tribute: "Gr. didrachma, in value fifteen pence." Ex 30:13 38:26 This tribute seems to have been the half shekel which every male among the Jews paid yearly for the support of the temple, and which was continued by them, wherever dispersed, till after the time of Vespasian. PAYING THE TEMPLE CONTRIBUTION When they came to Capernaum - This story of paying the temple tax is found only in Matthew. One wonders if the fact that Matthew had once been a tax collector has any bearing? They are still in Galilee and now at Jesus "home base" on the northern shore of the Sea of Galilee. Those who collected (lambano) the two-drachma tax (NET = collectors of the temple tax) came to Peter and said, “Does your teacher (didaskalos) not pay the two-drachma tax - The verb collected means to collect what is due, normally in terms of taxes and interest. the two-drachma denotes a tax of two drachmas that was required of every male Jew each year as a Temple tax. Some writers think that the tax collectors phased their question this way because they thought that Jesus might consider Himself exempt from the tax. The idea could be doesn't Jesus pay like everyone else does? NET NOTE - "Collectors of the double drachma." This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or di,dracmon [didrachmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself. The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Ex 30:13–16). Broadus says "The Greek didrachmon, or double draehm, was a silver coin equal to two Attic draehms, and in the times of the New Testament and Josephus was nearly equal to a half shekel, or something over thirty cents....It is not at all clear with what design the collectors asked the question, but most likely in a reproachful tone, as if he was slighting a duty recognized by all devout Jews. Spurgeon's Commentary - 24.The half-shekel tribute was a religious payment, based originally on law, but enlarged by a custom which had no support in Scripture. It was ordained by the divine law to be paid for each person to the Lord when the people were counted. From this redemption-money there was no exemption; but it was not a tax levied year by year. It had gradually grown into a fashion among professedly religious people to pay this “tribute money” every year; but the payment was entirely optional. Thus, it was established by custom, but it had not been appointed by law, and could not be enforced by it. It was a voluntary annual gift, and only persons who were professed devotees of the Jewish religion would pay it. Such religionists as these would be very particular, not only to pay the annual tribute, but to have it known that they paid it. The collectors of half-shekels did not apply at once to Jesus, of whom, it may be, they stood in salutary awe; but they addressed Peter with the somewhat ensnaring question, “Doth not your master pay tribute?” As much as to say, “Surely he does so: we would not suspect him of neglecting to do so. A person of such eminence cannot fail to be peculiarly exact as to this customary fee.” NET NOTES - Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didrachmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself. The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13–16). Matthew 17:25 He *said, “Yes.” And when he came into the house, Jesus spoke to him first, saying, “What do you think, Simon? From whom do the kings of the earth collect customs or poll-tax, from their sons or from strangers?” Yes: Mt 3:15 22:21 Ro 13:6,7 of their: 1Sa 17:25 PETER'S RESPONSE TO THE TAX COLLECTORS He *said, “Yes.” - "Peter was in such a hurry to vindicate his Lord that he compromised Him. “He saith, Yes.” He might have asked his Lord’s mind, or he might have referred the collectors to Jesus Himself; but he was in a hurry, and thought himself safe enough in maintaining his Master’s reputation. He was quite certain that his Lord would do all that good people did. Our Saviour and His cause have often suffered from the zeal of friends. Christ is better known by what He says himself than by what His friends say for Him." (Spurgeon) And when he came into the house (probably Peter's house), Jesus (Iesous) spoke to him first (prophthano - come before, anticipate), saying - Peter was out of doors at the time he gave his quick reply, and little did he think that the Lord Jesus would note what he had said, and tell him of it as soon as he was come into the house; but so it was." (Spurgeon) The idea of spoke first is that in His omniscience Jesus already knew what had transpired between the tax collector and Peter. The NLT paraphrases it "before he (Peter) had a chance to speak." Jesus did not need Peter to tell Him that he had already told the tax collector "Yes." (cf Jn 1:48). “What do you think (dokeo), Simon (Simon)? From whom do the kings (basileus) of the earth (ge) collect (lambano) customs (telos - levied on goods) or poll-tax (kensos - levied on individuals), from their sons or from strangers (allotrios)? - Jesus' question to Peter was rhetorical for clearly kings would not tax their own family (their sons), but taxed strangers (non-family members) in order to support their families. And so strangers in this context would refer to anyone not a family member of the kings. In an ironic twist, if there was any tax Jesus should not have to pay it would be tax on the Temple, for in truth He as the God-Man was the One for Whom the Temple was built (cf Lk 2:49, Jn 2:16 - see Spurgeon's comment). But even though Jesus had the right not to pay the Temple tax, He took the "high road" by taking the "low road." In other words, as Paul wrote Jesus emptied Himself and gave up His rights as God and as stated in the next verse agreed to pay the tax (cf Php 2:6-7+). Spurgeon's Commentary - 25, 26. Our Lord began with Peter upon the subject before he had time to state his action or defend it: “Jesus prevented him.” He knew what his servant had been doing, and he hastened to set him right. As he had been but little of a Peter in this case, our Lord calls him “Simon.” He questions him: “What thinkest thou, Simon?” He will make him judge in the case. Do kings take poll-tax of their own children, or of strangers? Of course, the family of the prince was always free from the levy. The king’s subjects, and especially the aliens under his rule, must pay the capitation charge; but the princes of the blood royal were free. Should Jesus pay redemption-money for himself to God? Should he, who is himself the King’s Son, come under poll-tax to his Father? If tribute money has become a tax to be levied in the kingdom of God, “then are the children free.” Neither Jesus nor Peter was bound to pay. Peter had not seen the matter in this light. NET NOTES - The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus. Customs (5056) telos means an end, a completion, a consummation. The word termination is close but misses the essence of the meaning, because a process can be terminated without reaching completion or consummation, which is the essence of the meaning of telos. Friberg - 1) as an action achievement, carrying out, fulfillment (Lk 22.37); (2) as a closing act end, termination, cessation (2Cor 3.13; 1Pet 4.7), opposite arche (beginning); (3) as a goal toward which movement is being directed outcome, end (result), purpose (1Ti 1.5); (4) as civic payment of what is owed tribute, tax, customs (duties) (Ro 13.7); (5) in adverbial expressions; (a) accusative (to telos) =. finally (1Pe 3.8); (b) eis telso = with either a temporal or quantitative sense according to the context to the end (Mk 13.13), finally, at last (possibly 1Th 2.16), in full measure, fully, completely (Jn 13.1; possibly 1Th 2.16); (c) with eos, mechri, achr - to the end, to the last or fully, altogether, depending on the context. (Analytical Lexicon) Poll-tax (tribute)(2778) kensos from Latin census, which means a counting of the people and valuation of property. Kensos is equivalent to the Greek word apographé (582) which literally means a write-up or an assessment. In the NT, tribute or poll-tax paid by each person whose name was taken in the census which the Greeks called epikephálaion, head tax (found 4x - Mt 17:25, 22:17, 19, Mk 12:14). Gilbrant adds "This noun (kensos) is the Greek transliteration of the Latin word censēre, meaning “enrollment” (cf. the English word census). It is quoted in Greek literature from the First Century B.C. meaning “poll tax, tribute.” The Romans always levied a tax in conjunction with a census, so the two meanings of “enrollment” and “tax” were closely associated.It occurs only four times in the New Testament. In Mt 17:25; 22:17,19; and Mk 12:14, the tax in view is the “census” or “poll tax” paid with a Roman coin on which appeared Caesar’s image, such an image being objectionable to the Jews. It is significant that Matthew, a tax collector, should use this term." (Complete Biblical Library) Strangers (245)(allotrios from allos other, another) denotes “that which belongs to another, that which is strange or foreign”; it is used both as an adjective and as a substantive. It means those of other blood, of other than the royal family in Mt 17:25. It means foreign, strange, not of one's own family, alien, an enemy;" "aliens" in Heb. 11:34. Allotrios is the opposite of idios one's own (the word used in Jn 10:4 for his "own" sheep). Allotrios may also denote something hostile or dangerous. Allotrios occurs extensively in non-biblical literature and the Septuagint. ALLOTRIOS - 14V -Matt. 17:25; Matt. 17:26; Lk. 16:12; Jn. 10:5; Acts 7:6; Rom. 14:4; Rom. 15:20; 2 Co. 10:15; 2 Co. 10:16; 1 Tim. 5:22; Heb. 9:25; Heb. 11:9; Heb. 11:34 Matthew 17:26 When Peter said, “From strangers,” Jesus said to him, “Then the sons are exempt. PETER GIVES CORRECT ANSWER When Peter said, “From strangers (allotrios),” Jesus (Iesous) said to him, “Then the sons (of royal blood) are exempt (eleutheros) - As alluded to above, the Temple was the Father's house and Jesus as His Son could by all rights claim exemption. Broadus adds "And so the Son of God, as Peter had recognized Jesus to be (Mt 16:16), ought to be exempted from paying tax to the temple for the support of divine worship. He uses the plural, ‘sons,’ because He is stating the inference from His previous argument in a general form; but the application is obviously designed to be to Himself." Matthew 17:27 “However, so that we do not offend them, go to the sea and throw in a hook, and take the first fish that comes up; and when you open its mouth, you will find a shekel. Take that and give it to them for you and Me.” MIT Matthew 17:27 But so as not to rub them the wrong way, go to the lake and fish with your hook line. Then take the first fish you catch, open its mouth, and you will find a silver coin (equal to two double drachmas). Take that and give it to them for me and you." GWN Matthew 17:27 However, so that we don't create a scandal, go to the sea and throw in a hook. Take the first fish that you catch. Open its mouth, and you will find a coin. Give that coin to them for you and me." BBE Matthew 17:27 But, so that we may not be a cause of trouble to them, go to the sea, and let down a hook, and take the first fish which comes up; and in his mouth you will see a bit of money: take that, and give it to them for me and you. RSV Matthew 17:27 However, not to give offense to them, go to the sea and cast a hook, and take the first fish that comes up, and when you open its mouth you will find a shekel; take that and give it to them for me and for yourself." so that we do not offend them: Mt 15:12-14 Ro 14:21 15:1-3 1Co 8:9,13 9:19-22 10:32,33 2Co 6:3 1Th 5:22 Tit 2:7,8 take the first fish: Ge 1:28 1Ki 17:4 Ps 8:8 Jon 1:17 2:10 Heb 2:7,8 Take that and give it to them: 2Co 8:9 Jas 2:5 Capernaum - "Home Base" in Galilee LET'S AVOID A SCANDAL However - This functions like a term of contrast and several translations render it "but" (NET, CSB, NIV). Even though as the Son of God He did not need to pay, but He would pay and then states the purpose for so doing. So that (hina - purpose clause) we do not offend (skandalizo) them - Jesus begins with the purpose for which He will send the fisherman fishing for a fish. Go (poreuo) to the sea (thalassa - Capernaum was next to the Sea of Galilee - see map above) and throw (ballo - aorist imperative) in a hook, and take (airo - aorist imperative) the first (protos) fish (ichthus) that comes up (anabaino); and when you open (anoigo) its mouth (stoma), you will find (heurisko) a shekel (stater). Take (lambano) that and give (aorist imperative) it to them for you and Me - A shekel (stater) was a silver coin worth four Attic drachmas, equivalent to one Jewish shekel. Here we see a combination of the omniscience, omnipotence and providence of Jesus, which would have been another "miracle" that would increase Peter's faith that Jesus was indeed God. Notice Jesus generously paid for both Himself and Peter. John Broadus on offend them is "better, cause them to stumble, give them an occasion for objecting to my claims, and refusing to receive Me. (See note on Mt 5:29.) They would have said that He did not keep the law, did not perform a recognized duty of every Israelite, and so He certainly could not be the Messiah....Jesus never wrought a miracle for his personal benefit. If he had procured the money for this purpose in an ordinary way, it might have obscured the fact of his extraordinary position as the Messiah. Matthew probably recorded this incident to show his Jewish readers on the one hand that Jesus felt himself entitled to the respect due to the Messiah, and on the other, that he was very careful to keep the law in all respects, so that no Jew had a right to stumble at him. Our Lord’s disposition to forego a privilege to which he was justly entitled, rather than that men should have an excuse for misapprehending him, was imitated by Paul (1 Cor. 9), and stands before us all as a part of the example of Christ. Bob