Q2  T  i  1-. The ascent.
        k  -1. Disciples taken up.
         U  l  2. The Vision.
             m  3. The Lord. Accompanied.
              V  4. Voice Peter's.
              V  5. Voice. The Father's.
         U  l  6,7. The Vision. Ended.
             m  8. The Lord. Alone.
    T  i  9-. The Descent.
        k  -9. Disciples. Charged.

28 A.D.

Matthew 17)

1 And after six days (see Mark 9:2. Luke 9:28. It was thus connected with the first mention of His sufferings and death [16:21; 17:9,12], and would counteract any doubts that the disclosure might give rise to. By it the glory is connected with the sufferings, as it always is; and it gives a glimpse of His coming [2 Pet. 1:16-18]) Jesus takes aside Peter, and James, and John his brother, (These 6 were with Him at the raising of Jairus' daughter [Mark 5:37], and in Gethsemane [26:27)

and brings them up into a high mountain alone, (Not the traditional "Tabor", for it the was inhabited, with a fortress on the top. More probably Mt. Hermon)

THE TRANSFIGURATION (Matt. 17:1-8. Mark 9:2-8. Luke 9:28-36).

  It has been said that "to most ordinary men the Transfiguration seemed to promise much and yield little"; but, by a careful comparison of Scripture with Scripture we shall find some of what it promises so much, and receive much of what it seems to yield so little.

  1. The event is recorded in three out of the four Gospels. It is therefore of great importance.

  2. It is dated in all three accounts, and is therefore of particular importance. It took place "about six days" (exclusive reckoning), or "about eight days" (Luke 9:28, inclusive reckoning) from the Lord's prediction.

  3. The event from which it is dated, in all three Gospels, is the Lord's first mention of His sufferings, and rejection (Matt. 16:21. Mark 8:31. Luke 9:22). It must therefore have some close connexion with this

  4. What this connection is may be seen from the fact that, in the O.T., while the "glory" is often mentioned without the "sufferings" (Isa. 11; 32; 35; 40; 60, &c.), the "sufferings" are never mentioned apart from the "glory".

  5. It is so here; for in each account the Lord goes on to mention His future coming "in the glory of His Father"; and this is followed by an exhibition of that "glory", and a typical foreshadowing of that "coming" (2Pet. 1:16-18) on "the holy mount".

  6. The Transfiguration took place "as He prayed"; and there are only two subjects recorded concerning which He prayed : the sufferings (Matt. 26: 39, 42, 44) and the glory (John 17:1, 5, 24).

  7. It was on "the holy mount" that he "received from God the Father honour and glory" (time kai doxa, 2Pet. 1:17), and was crowned with glory and honour, for the suffering of death" (Gr. doxa kai time, Heb. 2:9). In these passages the reference is to Exodus 28:2, where the High Priest at his consecration for the office of high priest was clothed with garments, specially made under Divine direction, and these were "for glory and for beauty". In the Greek of the Sept. we have the same two words (time kai doxa).

  8. These garments were made by those who were "wise hearted", whom Jehovah said He had "filled with the spirit of wisdom that they may make Aaron's garments to consecrate him, that he may minister unto Me in the priest's office" (Ex. 28:3). These latter words are repeated in v.4, in order to emphasize the Divine object. This tells us assuredly that the Transfiguration was the consecration of our Lord for His special office of High Priest and for His priestly work, of which Aaron was the type.

  9. This is confirmed by what appears to be the special Divine formula of consecration : (1) In Matt. 3:17, &c. "This is My beloved Son", at His Baptism, for His office of Prophet (at the commencement of His Ministry); (2) In Matt. 17:5 "This is My beloved Son" at His Transfiguration, for His office of High Priest (Heb. 5:5-10): and (3) at His Resurrection, "Thou art My Son; this day have I begotten Thee", i.e. brought Thee to birth. Gr. gegenneka, as in Acts 13:33 and Ps. 2:7 (Sept.).

  10. At His resurrection His sufferings were over; and nothing further was needed before He should "enter into His glory" according to Luke 24:26. there was nothing to hinder that glory which He had then "received" from being "beheld" by those whom He had loved (John 17:24). The sufferings had first to be accomplished; but, this having been done, the glory of His kingdom and His glorious reign would have followed the proclamation of that kingdom by Peter in Acts 3:18-26. It was, as we know, rejected : in Jerusalem, the capital of the land (Acts 6:9-7:60), and afterward in Rome, the capital of the dispersion (Acts 28:17-28). Hence, He must come again, and when He again bringeth the First-begotten into the world, the Father will say "Thou art My Son", and "let all the angels of God worship Him" (Heb. 1:5, 6).

  (*1) This is doubtless the reason why it finds no place in John's Gospel; for, like the Temptation, and the Agony, it is not needed in that Gospel for the presentation of the Lord Jesus as God.

2 And was transfigured (Gr. metamorphoomai = to change the form. See Mark 9:2, and in Rom. 12:2, 2 Cor. 3:18. Marking the change to a new condition) before them: and His face did shine as the sun, and His raiment became white as the light. (This is to document to them He would not stay in the grave.)
3 And, behold, there appeared to them Moses (representing the Law, and those to be raised from the dead. See 8:4) and Elijah (Representing those "caught up" without dying. Not the "rapture" a false teaching. Both mentioned in Mal. 4:5) talking with Him. (In Luke 9:31 "they spoke of His "disease".)

4 Then answered Peter, and said to Jesus, "Lord, it is good for us to be here: if You will, let us make here three booths; one for You, and one for Moses, and one for Elijah."

5 While he yet speaking, behold, a bright cloud (the Shekhinah, the symbol of Yehovah's glory) overshadowed them: and behold a voice out of the cloud, which said, "This is my beloved Son (the Divine formulation of consecration of Messiah as priest; in 3:17 as prophet. In Ps. 2:7. Acts 13:33, and Heb. 1:5; 5:3, as king), in whom I have found delight; hear you Him." (Deut. Cp. 18:18,19.)

6 And when the disciples heard it, they fell on their face, and were exceedingly afraid.
7 And Jesus came and touched them, and said, "Arise, and be not afraid."

8 And when they had lifted up their eyes, they saw no one, except Jesus alone.

9 And as they came down away from the mountain,

Jesus charged them, saying, "Tell the vision to no one, until the Son of man has risen again from among the dead people." (does not include the wicked dead)

Q3  n  10. Disciples. Question, re Elijah.
     o  11. The Lord. Admission.
     o  12. The Lord. Addition.
    n  13. Disciples. Explanation, re John the Baptist.

10 And His disciples asked Him, saying, "Why then say the scribes that Elijah must first come?"

11 And Jesus answered and said to them, "Elijah truly comes first, and will restore all things. (Not the same, but better)

12 But I say to you, That Elijah is come already, and they recognized him not, but did in his whatsoever they pleased. Likewise shall the Son of man also suffer by them." (So in v.22 and 20:22)

13 Then the disciples understood that He spoke to them concerning John the Baptist.

L  p  14,15. Request made.
    q  16. Disciples' inability.
     r  17-. Unbelief. Deplored.
   p  -17,18. Request granted. 
    q  19. Disciples' inability. Inquiry.
     r  29,21. Unbelief. Explained.

14 And when they were come to the multitude, there came down to Him a man, kneeling down to Him, and saying,
15 "Lord, have pity on my son: for he is lunatic (= moonstruck from luna - moon, symbolic of Satan himself), and suffers miserably: for often he falls into the fire, and often into the water.

16 And I brought him to Your disciples, and they were not able to cure him."

17 Then Jesus answered and said, "O unbelieving and perverted generation, how long shall I be with you?

how long shall I put up with you?

bring him here to Me."
18 And Jesus rebuked it (i.e. the demon); and the demon departed away from him: and the boy was cured from that very hour.

19 Then came the disciples to Jesus apart, and said, "Why were we not able to cast it out?" (See 21:21, and Luke 17:8)

20 And Jesus said to them, "On account of your unbelief: for verily I say to you, If (denoting a contingent condition) you have faith as a grain of mustard seed, you shall say to this mountain (the rabbis were termed rooters up of mountains, because they were dexterous in removing difficulties. See Luke 17:6), 'Remove from here to there (as though pointing); and it shall remove; and nothing shall be impossible to you.
21 Howbeit this kind (implying different kinds. See Acts 17:17. 1 John 4:1) goes not out except by prayer and fasting."

22 And while they abode in Galilee, Jesus said to them, "The Son of man is about to be delivered up into the hands of men: (The 2nd of 4 announcements. See 16:21)
23 And they will kill Him, and the third day He shall be raised up." And they were exceeding sorry.

N  s  24. Tribute inquired about.
    t  25. their own exempted.
     u  26-. But of foreigners.
    t  -26. Their own free.
   s  27. Tribute paid.

24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, "Does not your master pay tribute?" (= the didrachma, a silver coin valued at about 32 cents)

25 He says, "Yes." (showing the Lord did pay. Cp v.27) And when he was come into the house, Jesus anticipated him (i.e. spoke first, or forestalled), saying, "What do you think, Simon? from whom do the kings of the earth take toll or tax? (Gr. kensos, from Lat. census, which = registration, which involved taxation) of their own sons, or of those of other families?" (i.e. not their own sons. Not foreigners.)

26 Peter said to Him, "Of those of other families."

Jesus said to him, "T follows, then, that the sons free.

27 Notwithstanding, but, not to give them an occasion of offense [either by neglecting their duty or by traducing the Lord], you go to the sea, and cast a hook (a weighted line with several hooks, rapidly drawn through the water, as employed today at Tiberias), and take up the fish that first comes up; and when you have opened his mouth, you shall find a piece of money (a shekel = a silver coin, valued at about 64 cents): that take, and give to them for Me and you."

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