Matthew 17 opens with the account of Peter, James, and John witnessing the transfiguration, an event six days after and closely connected to Jesus’ saying that concludes the previous chapter.¹ Jesus had promised that some standing there would “by no means [ou mē] taste death until they see the Son of Man coming in His kingdom” (Matt 16:28). All three Synoptic Gospels implicitly present the transfiguration about a week later as the fulfillment of this prophecy (cf. Mark 9:1–2; Luke 9:27–28),² which leads to a question about Elijah’s return (Matt 17:10–13 // Mark 9:11–13; cf. Mal 4:5–6). After coming down from this glorious mountaintop experience, they meet the other disciples who were unable to heal a boy of epilepsy, which issues in a discussion about faith (Matt 17:14–21) and Jesus’ warning them again of His approaching death and resurrection (Matt 17:22–23). The chapter closes with a very practical question— on paying taxes (Matt 17:24–27).

Interpretation of Matthew 17

1. Verses 1–8

• The fact that the “high mountain” location of the transfiguration is not specifically identified has not prevented speculation as to which mountain it was. The traditional site of Mount Tabor, six miles east of Nazareth, is unlikely since a Roman garrison occupied its summit; it was not a place where they could be “by themselves” (and Luke 9:28 adds that they went there to pray). Others suggest it may have been Mount Meron, the highest mountain in Galilee, or Mount Hermon, which is nearly 9,200 feet in elevation. More likely, the mountain was in the vicinity of the Sea of Galilee (cf. Matt 17:22).³

• The Greek word used to describe Jesus’ being “transfigured” is metamorphoō, the same word Paul uses for the renewal of the mind and the spiritual transformation Christians experience by beholding Jesus (Rom 12:2; 2 Cor 3:18). But the transformation Jesus underwent was clearly physical, with His face shining as the sun and His garments appearing to glow white hot.

• As the disciples grow accustomed to the glorious sight, Moses and Elijah are seen conversing with Jesus. Both these men had received revelations of God on Mount Sinai and both are expected to return in connection with the messianic kingdom. Together with Jesus they vividly symbolize in miniature the coming kingdom of glory, fulfilling the prediction of Matthew 16:28. In view of this connection, it can be inferred that the two heavenly figures represent those who will be caught up to meet the Lord in the air at His coming (1 Thess 4:16–17)— Moses, the resurrected ones (cf. Jude 9); and Elijah, those translated.⁴

• The voice from the cloud that overshadowed the three men bathed in heavenly glory, perhaps making the ground tremble as it did when God spoke from Mount Sinai (Exod 19:18)⁵ such that the disciples “fell on their faces” to the ground (Matt 17:6). The voice gives a similar affirmation of Jesus as at His baptism, except that here the Father also commands the disciples to “listen to Him” (Matt 17:5, ESV). Not only does this command echo the prophecy that a prophet like Moses would arise (Deut 18:15; cf. Acts 3:22), meaning the disciples were urged not just to hear but comprehend the words of Jesus, especially regarding the true nature of His messianic mission (Matt 16:21; 17:9, 12).

• Jesus encourages the trembling disciples, characteristically urging them to not be afraid (e.g., Matt 10:31; 14:27; 28:10).

2. Verses 9–13

• The disciples are not to tell anyone what they had seen on the mountain, lest it raise popular hopes of a conqueror-messiah that would ultimately be dashed. The word “vision” (horama) is used elsewhere in the New Testament only in Acts, where it mainly refers to prophetic visions (e.g., Acts 9:10, 12; 10:3, 17, 19), but it can also refer to unusual or memorable sights (Acts 7:31; cf. LXX Exod 3:3; Deut 28:34, 67).

• Having seen Elijah on the mountain, the disciples ask about the scribes’ assertion that the prophet’s coming must precede that of the Messiah. Although Jesus had earlier made the connection of John the Baptist with Elijah (Matt 11:14; cf. Mal 4:5–6), it seems that the disciples were not present to hear it (cf. Matt 11:1), so now Jesus repeats the same essential truth that John came to call Israel to repentance in order to restore the nation to the purpose God had for it.

• From later rabbinic discussions, it seems the prophecy of Malachi had been interpreted in line with exclusivist Jewish hopes of national restoration: “Elijah will not come to declare unclean or clean, to remove afar or to bring nigh, but to remove afar those [families] that were brought nigh by violence and to bring nigh those [families] that were removed afar by violence.”⁶

3. Verses 14–23

• It must have been a startling contrast to descend from heavenly glory to the rabble and confusion of the valley (described more fully in Mark 9:14–15). This situation arose from the failure of the disciples who stayed behind to heal a boy of epilepsy (which in Mark 9:25–27 is attributed to a demon).

• The father’s address of Jesus as “Lord” (Gk. kyrie) could be translated “Sir” and even his kneeling could be interpreted as merely a gesture of humility in view of the colossal request.⁷

• Jesus rebukes the unbelief—not only of the father and the disciples, but of the entire “faithless and perverse generation”—because they were repeating the sins of their ancestors who died in the wilderness at the time of the exodus, as “children in whom is no faith” (Deut 32:5, 20).

• Some early manuscripts contain here the favorite Matthean descriptor for the disciples’ lack of faith—“little faith” (oligopistia), seemingly a kinder term than “unbelief,” which is the word found here in most New Testament manuscripts,⁸ as is the entirety of verse 21.⁹ Probably it was added here by copyists who attempted to harmonize Matthew’s shorter version of this incident with Mark 9:29. More importantly, genuine faith can accomplish the impossible through divine power because “with God all things are possible” (Matt 19:26; cf. Luke 1:37). But faith is essential, as Jesus affirms to the father struggling to believe in light of the disciples’ failure. “If you can believe,” He says, “all things are possible to him who believes” (Mark 9:23).

• Having stressed the importance of faith, Jesus attempts again to warn His disciples of the impending trial their faith is about to undergo when He will be betrayed, killed, and yet raised on the third day. The truth now begins to dawn on them, but not fully enough to grasp this as a necessary fulfillment of prophecy. They are deeply grieved but this seems to be overshadowed by their rivalry and focus on who was to be the greatest in the kingdom (Matt 18:1).

4. Verses 24–27

• In this final section of the chapter, Peter is asked two questions, one by the collectors of the temple tax (cf. Exod 30:13–16; Neh 10:32) and then one by Jesus. The phrasing of the first question in Greek seems to assume the worst of Jesus by His opponents—an opinion that may have been encouraged by Jesus’ rebuke of money changers in the temple (John 2:13–22).

• Peter, ready to defend the Master Teacher, affirms that Jesus would pay the tax, though Jesus does not consider it a necessary obligation for Him.

• Furthermore, by His death on the cross, Jesus would win back rulership of this world from the devil who claimed it (John 12:31–33). This may underlie Jesus’ immediate question to Peter once the disciple returns home. In this case, Peter answers correctly that kings do not require customs or taxes of their own children. Similarly, Jesus as the Son of God should be exempt. The temple is, after all, His Father’s “house” (John 2:16; cf. Luke 2:49).

• To avoid placing any unnecessary stumbling block in the way of faith in Him, Jesus finesses the problem by means of a miracle, instructing Peter to pay the tax from a coin that would be found in the mouth of the first fish he catches.

Application of the Chapter

Some important lessons we may glean from Matthew 17 include:

1. The disciples lost the blessing they might have received by sleeping through much of what transpired on the mount of transfiguration. “Failing to watch and pray, they had not received that which God desired to give them,—a knowledge of the sufferings of Christ, and the glory that should follow.”¹⁰

2. While Peter’s enthusiastic suggestion to build tabernacles for the three glorious figures may amuse us, God Himself interrupted it, urging the disciples to listen rather than speak. This reminds us that frequently, and certainly in such a rapturous experience of divine glory, silence is golden (Prov 17:27–28).

3. It is not the amount of faith we have but how we submit to situations that will grow our faith that determines the extent to which belief will be followed by appropriate action. “Earnest, persevering supplication to God in faith—faith that leads to entire dependence upon God, and unreserved consecration to His work—can alone avail to bring me the Holy Spirit’s aid in the battle against principalities and powers.”¹¹

4. Not only the expression of doubt, but even just a lapse of faith on our part may make it more difficult for others to believe in God and the Bible.

5. Cultural expectations and/or a self-focus can blind us to some of the most important truths God may be trying to teach us, both as individuals and as a church.

6. Neither Jesus nor any Bible writer justifies the nonpayment of taxes, but urges cooperation with government officials to the extent that it can be done without violating any biblical principle (Matt 22:21; Rom 13:6–7; cf. 1 Pet 2:13–17).