12 But I say unto you that Elias has already come, and they have not known him, but have done unto him whatever they would. Thus also the Son of man is about to suffer from them.
From that time Jesus began to shew to his disciples that he must go away to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and the third day be raised.
John having proclaimed before the face of his entry [among the people] [the] baptism of repentance to all the people of Israel. And as John was fulfilling his course he said, Whom do ye suppose that I am? *I* am not [he]. But behold, there comes one after me, the sandal of whose feet I am not worthy to loose. Brethren, sons of Abraham's race, and those who among you fear God, to you has the word of this salvation been sent: for those who dwell in Jerusalem, and their rulers, not having known him, have fulfilled also the voices of the prophets which are read on every sabbath, [by] judging [him]. And having found no cause of death [in him], they begged of Pilate that he might be slain.
But *ye* denied the holy and righteous one, and asked that a man [that was] a murderer should be granted to you; but the originator of life ye slew, whom God raised from among [the] dead, whereof *we* are witnesses.
He is despised and left alone of men; a man of sorrows, and acquainted with grief, and like one from whom [men] hide their faces; -- despised, and we esteemed him not. Surely *he* hath borne our griefs and carried our sorrows; and we, we did regard him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray, we have turned every one to his own way; and Jehovah hath laid upon him the iniquity of us all. He was oppressed, and he was afflicted, but he opened not his mouth; he was led as a lamb to the slaughter, and was as a sheep dumb before her shearers, and he opened not his mouth. He was taken from oppression and from judgment; and who shall declare his generation? for he was cut off out of the land of the living; for the transgression of my people was he stricken. And [men] appointed his grave with the wicked, but he was with the rich in his death, because he had done no violence, neither was there guile in his mouth. Yet it pleased Jehovah to bruise him; he hath subjected [him] to suffering. When thou shalt make his soul an offering for sin, he shall see a seed, he shall prolong [his] days, and the pleasure of Jehovah shall prosper in his hand. He shall see of [the fruit of] the travail of his soul, [and] shall be satisfied: by his knowledge shall my righteous servant instruct many in righteousness; and *he* shall bear their iniquities. Therefore will I assign him a portion with the great, and he shall divide the spoil with the strong: because he hath poured out his soul unto death, and was reckoned with the transgressors; and he bore the sin of many, and made intercession for the transgressors.
But, earnestly charging them, he enjoined [them] to say this to no man, saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be killed, and the third day be raised up. And he said to [them] all, If any one will come after me, let him deny himself and take up his cross daily and follow me; for whosoever shall desire to save his life shall lose it, but whosoever shall lose his life for my sake, *he* shall save it. For what shall a man profit if he shall have gained the whole world, and have destroyed, or come under the penalty of the loss of himself?
Which of the prophets have not your fathers persecuted? and they have slain those who announced beforehand concerning the coming of the Just One, of whom *ye* have now become deliverers up and murderers!
-- him, given up by the determinate counsel and foreknowledge of God, ye, by [the] hand of lawless [men], have crucified and slain.
It is another who bears witness concerning me, and I know that the witness which he bears concerning me is true. Ye have sent unto John, and he has borne witness to the truth. But I do not receive witness from man, but I say this that *ye* might be saved. *He* was the burning and shining lamp, and ye were willing for a season to rejoice in his light. But I have the witness [that is] greater than [that] of John; for the works which the Father has given me that I should complete them, the works themselves which I do, bear witness concerning me that the Father has sent me.
But John, having heard in the prison the works of the Christ, sent by his disciples,
But Herod the tetrarch, being reproved by him as to Herodias, the wife of his brother, and as to all the wicked things which Herod had done, added this also to all [the rest], that he shut up John in prison.
The baptism of John, was it of heaven, or of men? answer me. And they reasoned with themselves, saying, If we should say, Of heaven, he will say, Why [then] have ye not believed him? but should we say, Of men -- they feared the people; for all held of John that he was truly a prophet.
And he answering said to them, Elias indeed, having first come, restores all things; and how is it written of the Son of man that he must suffer much, and be set at nought: but I say unto you that Elias also is come, and they have done to him whatever they would, as it is written of him.
And Herod the king heard [of him] (for his name had become public), and said, John the baptist is risen from among [the] dead, and on this account works of power are wrought by him. And others said, It is Elias; and others said, It is a prophet, as one of the prophets. But Herod when he heard [it] said, John whom *I* beheaded, he it is; *he* is risen [from among the dead]. For the same Herod had sent and seized John, and had bound him in prison on account of Herodias, the wife of Philip his brother, because he had married her. For John said to Herod, It is not lawful for thee to have the wife of thy brother. But Herodias kept it [in her mind] against him, and wished to kill him, and could not: for Herod feared John knowing that he was a just and holy man, and kept him safe; and having heard him, did many things, and heard him gladly. And a holiday being come, when Herod, on his birthday, made a supper to his grandees, and to the chiliarchs, and the chief [men] of Galilee; and the daughter of the same Herodias having come in, and danced, pleased Herod and those that were with [him] at table; and the king said to the damsel, Ask of me whatsoever thou wilt and I will give it thee. And he swore to her, Whatsoever thou shalt ask me I will give thee, to half of my kingdom. And she went out, and said to her mother, What should I ask? And she said, The head of John the baptist. And immediately going in with haste to the king, she asked saying, I desire that thou give me directly upon a dish the head of John the baptist. And the king, [while] made very sorry, on account of the oaths and those lying at table with [him] would not break his word with her. And immediately the king, having sent one of the guard, ordered his head to be brought. And he went out and beheaded him in the prison, and brought his head upon a dish, and gave it to the damsel, and the damsel gave it to her mother.
For John came to you in the way of righteousness, and ye believed him not; but the tax-gatherers and the harlots believed him; but *ye* when ye saw [it] repented not yourselves afterwards to believe him.
And when he came into the temple, the chief priests and the elders of the people came to him [as he was] teaching, saying, By what authority doest thou these things? and who gave thee this authority? And Jesus answering said to them, *I* also will ask you one thing, which if ye tell me, *I* also will tell you by what authority I do these things: The baptism of John, whence was it? of heaven or of men? And they reasoned among themselves, saying, If we should say, Of heaven, he will say to us, Why then have ye not believed him?
For Herod had seized John, and had bound him and put him in prison on account of Herodias the wife of Philip his brother. For John said to him, It is not lawful for thee to have her. And [while] desiring to kill him, he feared the crowd, because they held him for a prophet. But when Herod's birthday was celebrated, the daughter of Herodias danced before them, and pleased Herod; whereupon he promised with oath to give her whatsoever she should ask. But she, being set on by her mother, says, Give me here upon a dish the head of John the baptist. And the king was grieved; but on account of the oaths, and those lying at table with [him], he commanded [it] to be given. And he sent and beheaded John in the prison;
But what went ye out to see? a prophet? Yea, I say to you, and more than a prophet: this is he of whom it is written, Behold, *I* send my messenger before thy face, who shall prepare thy way before thee. Verily I say to you, that there is not arisen among [the] born of women a greater than John the baptist. But he who is a little one in the kingdom of the heavens is greater than he. But from the days of John the baptist until now, the kingdom of the heavens is taken by violence, and [the] violent seize on it. For all the prophets and the law have prophesied unto John. And if ye will receive it, this is Elias, who is to come. He that has ears to hear, let him hear.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Matthew 17
Commentary on Matthew 17 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 17
Mt 17:1-13. Jesus Is Transfigured—Conversation about Elias. ( = Mr 9:2-13; Lu 9:28-36).
For the exposition, see on Lu 9:28-36.
Mt 17:14-23. Healing of a Demoniac Boy—Second Explicit Announcement by Our Lord of His Approaching Death and Resurrection. ( = Mr 9:14-32; Lu 9:37-45).
The time of this section is sufficiently denoted by the events which all the narratives show to have immediately preceded it—the first explicit announcement of His death, and the transfiguration—both being between His third and His fourth and last Passover.
Healing of the Demoniac and Lunatic Boy (Mt 17:14-21).
For the exposition of this portion, see on Mr 9:14-32.
Second Announcement of His Death (Mt 17:22, 23).
22. And while they abode in Galilee, Jesus said unto them—Mark (Mr 9:30), as usual, is very precise here: "And they departed thence"—that is, from the scene of the last miracle—"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events.
The Son of man shall be betrayed into the hands of men … And they were exceeding sorry—Though the shock would not be so great as at the first announcement (Mt 16:21, 22), their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (Lu 9:43, 44), connecting it with the scene of the miracle just recorded, and the teaching which arose out of it—or possibly with all His recent teaching—says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives—"The son of man shall be betrayed into the hands of men." Luke adds (Lu 9:45) that "they understood not this saying, and it was hid from them, that they perceived it not"—for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium—"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!
Mt 17:24-27. The Tribute Money.
The time of this section is evidently in immediate succession to that of the preceding one. The brief but most pregnant incident which it records is given by Matthew alone—for whom, no doubt, it would have a peculiar interest, from its relation to his own town and his own familiar lake.
24. And when they were come to Capernaum, they that received tribute money—the double drachma; a sum equal to two Attic drachmas, and corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual tax, see Ex 30:13, 14; 2Ch 24:6, 9. Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in Mt 17:25 was a civil one. The whole teaching of this very remarkable scene depends upon this distinction.
came to Peter—at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative.
and said, Doth not your master pay tribute?—The question seems to imply that the payment of this tax was voluntary, but expected; or what, in modern phrase, would be called a "voluntary assessment."
25. He saith, yes—that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew—as surely he did—that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master.
And when he was come into the house—Peter's.
Jesus prevented him—anticipated him; according to the old sense of the word "prevent."
saying, What thinkest thou, Simon?—using his family name for familiarity.
of whom do the kings of the earth take custom—meaning custom on goods exported or imported.
or tribute—meaning the poll-tax, payable to the Romans by everyone whose name was in the census. This, therefore, it will be observed, was strictly a civil tax.
of their own children, or of strangers—This cannot mean "foreigners," from whom sovereigns certainly do not raise taxes, but those who are not of their own family, that is, their subjects.
26. Peter saith unto him, Of strangers—"of those not their children."
Jesus saith unto him, Then are the children free—By "the children" our Lord cannot here mean Himself and the Twelve together, in some loose sense of their near relationship to God as their common Father. For besides that our Lord never once mixes Himself up with His disciples in speaking of their relation to God, but ever studiously keeps His relation and theirs apart (see, for example, on the last words of this chapter)—this would be to teach the right of believers to exemption from the dues required for sacred services, in the teeth of all that Paul teaches and that He Himself indicates throughout. He can refer here, then, only to Himself; using the word "children" evidently in order to express the general principle observed by sovereigns, who do not draw taxes from their own children, and thus convey the truth respecting His own exemption the more strikingly:—namely, "If the sovereign's own family be exempt, you know the inference in My case"; or to express it more nakedly than Jesus thought needful and fitting: "This is a tax for upholding My Father's House. As His Son, then, that tax is not due by Me—I AM FREE."
27. Notwithstanding, lest we should offend—stumble.
them—all ignorant as they are of My relation to the Lord of the Temple, and should misconstrue a claim to exemption into indifference to His honor who dwells in it.
go thou to the sea—Capernaum, it will be remembered, lay on the Sea of Galilee.
and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money—a stater. So it should have been rendered, and not indefinitely, as in our version, for the coin was an Attic silver coin equal to two of the afore-mentioned "didrachms" of half a shekel's value, and so, was the exact sum required for both. Accordingly, the Lord adds,
that take, and give unto them for me and thee—literally, "instead of Me and thee"; perhaps because the payment was a redemption of the person paid for (Ex 30:12)—in which view Jesus certainly was "free." If the house was Peter's, this will account for payment being provided on this occasion, not for all the Twelve, but only for him and His Lord. Observe, our Lord does not say "for us," but "for Me and thee"; thus distinguishing the Exempted One and His non-exempted disciple.