Bible Commentaries

After six days (μετ ημερας εχ — meth' hēmerās hex). This could be on the sixth day, but as Luke (Luke 9:28) puts it “about eight days” one naturally thinks of a week as the probable time, though it is not important.

Taketh with him (παραλαμβανει — paralambanei). Literally, takes along. Note historical present. These three disciples form an inner group who have shown more understanding of Jesus. So at Gethsemane.

Apart (κατ ιδιαν — kat' idian) means “by themselves” (alone, μονους — monous Mark has it) up (αναπερει — anapherei) into a high mountain, probably Mount Hermon again, though we do not really know. “The Mount of Transfiguration does not concern geography” (Holtzmann).

He was transfigured before them (μετεμορπωτη εμπροστεν αυτων — metemorphōthē emprosthen autōn). The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change (μετα — metȧ) of form (μορπη — morphē). It really presents the essence of a thing as separate from the σχημα — schēma (fashion), the outward accident. So in Romans 12:2 Paul uses both verbs, συνσχεματιζεστε — sunschematizesthe (be not fashioned) and μεταμορπουστε — metamorphousthe (be ye transformed in your inner life). So in 1 Corinthians 7:31 σχημα — schēma is used for the fashion of the world while in Mark 16:12 μορπη — morphē is used of the form of Jesus after his resurrection. The false apostles are described by μετασχηματισομαι — metaschēmatisomai in 2 Corinthians 11:13-15. In Philemon 2:6 we have εν μορπηι — en morphēi used of the Preincarnate state of Christ and μορπην δουλου — morphēn doulou of the Incarnate state (Philemon 2:7), while σχηματι ως αντρωπος — schēmati hōs anthrōpos emphasizes his being found “in fashion as a man.” But it will not do in Matthew 17:2 to use the English transliteration μεταμορπωσις — metamorphōsis because of its pagan associations. So the Latin transfigured (Vulgate transfiguratus est) is better. “The deeper force of μεταμορπουσται — metamorphousthai is seen in 2 Corinthians 3:18 (with reference to the shining on Moses‘ face), Romans 12:2 ” (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ “as the sun” and his garments “as the light.”

There appeared (ωπτη — ōphthē). Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle συνλαλουντες — sunlalountes is plural agreeing with both. “Sufficient objectivity is guaranteed by the vision being enjoyed by all three” (Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Luke 9:31), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah.

And Peter answered (αποκριτεις δε ο Πετρος — apokritheis de ho Petros). “Peter to the front again, but not greatly to his credit” (Bruce). It is not clear what Peter means by his saying: “It is good for us to be here” (καλον εστιν ημας ωδε ειναι — kalon estin hēmās hōde einai). Luke (Luke 9:33) adds “not knowing what he said,” as they “were heavy with sleep.” So it is not well to take Peter too seriously on this occasion. At any rate he makes a definite proposal.

I will make (παιησω — paiēsō). Future indicative though aorist subjunctive has same form.

Tabernacles (σκηνας — skēnas), booths. The Feast of Tabernacles was not far away. Peter may have meant that they should just stay up here on the mountain and not go to Jerusalem for the feast.

Overshadowed (επεσκιασεν — epeskiasen). They were up in cloud-land that swept round and over them. See this verb used of Mary (Luke 1:35) and of Peter‘s shadow (Acts 5:15).

This is (ουτος εστιν — houtos estin). At the baptism (Matthew 3:17) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus.

Hear ye him (ακουετε αυτου — akouete autou). Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death.

And touched them (και απσαμενος αυτων — kai hapsamenos autōn). Tenderness in their time of fear.

Lifting up their eyes (επαραντες τους οπταλμους αυτων — eparantes tous ophthalmous autōn). After the reassuring touch of Jesus and his words of cheer.

Jesus only (Ιησουν μονον — Iēsoun monon). Moses and Elijah were gone in the bright cloud.

Until (εως ου — heōs hou). This conjunction is common with the subjunctive for a future event as his Resurrection (εγερτηι — egerthēi) was. Again (Mark 9:10) they were puzzled over his meaning. Jesus evidently hopes that this vision of Moses and Elijah and his own glory might stand them in good stead at his death.

Elijah must first come (Ελειαν δει ελτειν πρωτον — Eleian dei elthein prōton). So this piece of theology concerned them more than anything else. They had just seen Elijah, but Jesus the Messiah had come before Elijah. The scribes used Malachi 4:5. Jesus had also spoken again of his death (resurrection). So they are puzzled.

Elijah is come already (Ελειας ηδη ηλτεν — Eleias ēdē ēlthen). Thus Jesus identifies John the Baptist with the promise in Malachi, though not the real Elijah in person which John denied (John 1:21).

They knew him not (ουκ επιγνωσαν αυτον — ouk epignōsan auton). Second aorist active indicative of επιγινωσκω — epiginōskō to recognize. Just as they do not know Jesus now (John 1:26). They killed John as they will Jesus the Son of Man.

Then understood (τοτε συνηκαν — tote sunēkan). One of the three k aorists. It was plain enough even for them. John was Elijah in spirit and had prepared the way for the Messiah.

Epileptic (σεληνιαζεται — selēniazetai). Literally, “moonstruck,” “lunatic.” The symptoms of epilepsy were supposed to be aggravated by the changes of the moon (cf. Matthew 4:24).

He has it bad (κακως εχει — kakōs echei) as often in the Synoptic Gospels.

Perverse (διεστραμμενη — diestrammenē). Distorted, twisted in two, corrupt. Perfect passive participle of διαστρεπω — diastrephō f0).

Little faith (ολιγοπιστιαν — oligopistian). A good translation. It was less than “a grain of mustard seed” (κοκκον σιναπεως — kokkon sinapeōs). See note on Matthew 13:31 for this phrase. They had no miracle faith. Bruce holds “this mountain” to be the Mount of Transfiguration to which Jesus pointed. Probably so. But it is a parable. Our trouble is always with “this mountain” which confronts our path. Note the form μεταβα — metaba (μετα — meta and βητι — bēthi).

And they were exceeding sorry (και ελυπητησαν σποδρα — kai elupēthēsan sphodra). So they at last understood that he was talking about his death and resurrection.

They that received the half-shekel (οι τα διδραχμα λαμβανοντες — hoi ta didrachma lambanontes). This temple tax amounted to an Attic drachma or the Jewish half-shekel, about one-third of a dollar. Every Jewish man twenty years of age and over was expected to pay it for the maintenance of the temple. But it was not a compulsory tax like that collected by the publicans for the government. “The tax was like a voluntary church-rate; no one could be compelled to pay” (Plummer). The same Greek word occurs in two Egyptian papyri of the first century a.d. for the receipt for the tax for the temple of Suchus (Milligan and Moulton‘s Vocabulary). This tax for the Jerusalem temple was due in the month Adar (our March) and it was now nearly six months overdue. But Jesus and the Twelve had been out of Galilee most of this time. Hence the question of the tax-collectors. The payment had to be made in the Jewish coin, half-shekel. Hence the money-changers did a thriving business in charging a small premium for the Jewish coin, amounting to some forty-five thousand dollars a year, it is estimated. It is significant that they approached Peter rather than Jesus, perhaps not wishing to embarrass “Your Teacher,” “a roundabout hint that the tax was overdue” (Bruce). Evidently Jesus had been in the habit of paying it (Peter‘s).

Jesus spake first to him (προεπτασεν αυτον ο Ιησους λεγων — proephthasen auton ho Iēsous legōn). Here only in the N.T. One example in a papyrus b.c. 161 (Moulton and Milligan, Vocabulary). The old idiomatic use of πτανω — phthanō with the participle survives in this example of προπτανω — prophthanō in Matthew 17:25, meaning to anticipate, to get before one in doing a thing. The Koiné uses the infinitive thus with πτανω — phthanō which has come to mean simply to arrive. Here the anticipation is made plain by the use of προ — prȯ See Robertson‘s Grammar, p. 1120. The “prevent” of the Authorized Version was the original idea of praevenire, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first.

Toll or tribute (τελη η κηνσον — telē ē kēnson). Customs or wares collected by the publicans (like πορος — phoros Romans 13:7) and also the capitation tax on persons, indirect and direct taxation. Κηνσος — Kēnsos is the Latin census, a registration for the purpose of the appraisement of property like η απογραπη — hē apographē in Luke 2:2; Acts 5:37. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality.

The sons (οι υιοι — hoi huioi). Christ, of course, and the disciples also in contrast with the Jews. Thus a reply to Peter‘s prompt “Yes.” Logically (αραγε — arage) free from the temple tax, but practically not as he proceeds to show.

Lest we cause them to stumble (ινα μη σκανδαλισωμεν αυτους — hina mē skandalisōmen autous). He does not wish to create the impression that he and the disciples despise the temple and its worship. Aorist tense (punctiliar single act) here, though some MSS. have present subjunctive (linear). “A hook” (αγκιστρον — agkistron). The only example in the N.T. of fishing with a hook. From an unused verb αγκιζω — agkizō to angle, and that from αγκος — agkos a curve (so also αγκαλη — agkalē the inner curve of the arm, Luke 2:38).

First cometh up (τον αναβαντα πρωτον ιχτυν — ton anabanta prōton ichthun). More correctly, “the first fish that cometh up.”

A shekel (στατηρα — statēra). Greek stater = four drachmae, enough for two persons to pay the tax.

For me and thee (αντι εμου και σου — anti emou kai sou). Common use of αντι — anti in commercial transactions, “in exchange for.” Here we have a miracle of foreknowledge. Such instances have happened. Some try to get rid of the miracle by calling it a proverb or by saying that Jesus only meant for Peter to sell the fish and thus get the money, a species of nervous anxiety to relieve Christ and the Gospel of Matthew from the miraculous. “All the attempts have been in vain which were made by the older Rationalism to put a non-miraculous meaning into these words” (B. Weiss). It is not stated that Peter actually caught such a fish though that is the natural implication. Why provision is thus only made for Peter along with Jesus we do not know.