Bullet Point Bible - Matthew 17

The Transfiguration

¹ Six days later Jesus took with him Peter, James, and John the brother of James, and led them privately up a high mountain.² And he was transfigured before them. His face shone like the sun, and his clothes became white as light.³ Then Moses and Elijah also appeared before them, talking with him.⁴ So Peter said to Jesus, "Lord, it is good for us to be here. If you want, I will make three shelters -one for you, one for Moses, and one for Elijah."⁵ While he was still speaking, a bright cloud overshadowed them, and a voice from the cloud said, "This is my one dear Son, in whom I take great delight. Listen to him!"⁶ When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground.⁷ But Jesus came and touched them. "Get up," he said. Do not be afraid.⁸ When they looked up, all they saw was Jesus alone.

The Transfiguration occurs six days after Peter's confession (Matthew 16:16) and Jesus' first prediction of his suffering (Matthew 16:21), providing divine confirmation of Jesus' identity and mission.
The "high mountain" evokes connections to significant Old Testament encounters with God, such as Moses on Mount Sinai (Exodus 24) and Elijah on Mount Horeb (1 Kings 19).
Jesus' transfiguration reveals his divine glory, usually veiled during his earthly ministry, offering a glimpse of his post-resurrection state and ultimate authority. His face shining "like the sun" recalls Moses' appearance after being in God's presence (Exodus 34:29-35).
Moses represents the Law, and Elijah represents the Prophets, signifying that Jesus is the fulfillment of the entire Old Testament revelation. Their presence validates Jesus' ministry.
Peter's suggestion to build shelters (tabernacles) might reflect a desire to prolong the glorious experience or possibly connect it to the Feast of Tabernacles, which looked forward to the messianic age. However, it shows he doesn't fully grasp the uniqueness of Jesus' position above Moses and Elijah.
The "bright cloud" is a common Old Testament symbol of God's presence and glory (Shekinah), seen during the Exodus (Exodus 13:21-22, 40:34-38).
God the Father's words echo the declaration at Jesus' baptism (Matthew 3:17) but add the command "{{Listen to him!}}", emphasizing Jesus' supreme authority over the Law and Prophets (Deuteronomy 18:15).
The disciples' fear is a natural human reaction to a direct manifestation of divine glory.
Jesus' touch and words, "{{Do not be afraid}}", offer comfort and reassurance, bridging the gap between the divine encounter and their human frailty.
The final view of "Jesus alone" signifies that while the Law and Prophets pointed to him, ultimate focus and authority now rest solely on Christ.

The Coming of Elijah

⁹ As they were coming down from the mountain, Jesus commanded them, "Do not tell anyone about the vision until the Son of Man is raised from the dead."¹⁰ The disciples asked him, "Why then do the experts in the law say that Elijah must come first?"¹¹ He answered, "Elijah does indeed come first and will restore all things.¹² And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In the same way, the Son of Man will suffer at their hands."¹³ Then the disciples understood that he was speaking to them about John the Baptist.

Jesus links the revelation of the Transfiguration to his resurrection, indicating its full significance would only be understood after that event.
The disciples' question arises from the common Jewish expectation, based on Malachi 4:5-6, that Elijah would return physically before the Messiah's arrival to prepare the way.
Jesus affirms the prophecy about Elijah's coming role ("{{he will restore all things}}") but reveals its fulfillment is not what people expected.
Jesus identifies John the Baptist as the fulfillment of the Elijah prophecy (cf. Matthew 11:14). John came "in the spirit and power of Elijah" (Luke 1:17) to prepare the way for the Lord.
The phrase "{{they did not recognize him}}" highlights the spiritual blindness of the religious leaders and many people who rejected John's message.
John the Baptist's suffering and execution (Matthew 14:3-12) foreshadowed the suffering Jesus himself would endure. The rejection of the forerunner mirrored the coming rejection of the Messiah.
Jesus connects the fate of the messenger (John/Elijah) with his own fate as the Son of Man, emphasizing the theme of suffering for God's chosen ones.
The disciples finally grasp the connection Jesus is making between the prophecy of Elijah and the ministry and fate of John the Baptist. This understanding is crucial for accepting a suffering Messiah rather than only a triumphant one.

The Healing of a Demon-Possessed Boy

¹⁴ When they came to the crowd, a man came to him, knelt before him,¹⁵ and said, "Lord, have mercy on my son, because he has seizures and suffers terribly, for he often falls into the fire and into the water.¹⁶ I brought him to your disciples, but they were not able to heal him."¹⁷ Jesus answered, "You unbelieving and perverse generation! How much longer must I be with you? How much longer must I endure you? Bring him here to me."¹⁸ Then Jesus rebuked the demon and it came out of him, and the boy was healed from that moment.¹⁹ Then the disciples came to Jesus privately and said, "Why couldn't we cast it out?"²⁰ He told them, "It was because of your little faith. I tell you the truth, if you have faith the size of a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; nothing will be impossible for you."

The narrative shifts dramatically from the divine glory on the mountain to the desperate human need and demonic oppression in the valley below.
The father's plea highlights the severity of the boy's condition, attributed to demonic influence causing seizure-like symptoms (epilepsy in Greek, but context suggests demonic cause).
The disciples' failure to heal the boy contrasts sharply with the authority Jesus had previously given them (Matthew 10:1, 8).
Jesus' lament "{{O unbelieving and perverse generation!}}" seems directed broadly at the lack of faith surrounding him, possibly including the disciples, the crowd, and the religious context, though his immediate focus is the disciples' failure.
Jesus demonstrates his effortless authority over the demonic realm, succeeding where his disciples failed. The healing is immediate and complete.
The disciples' private question reveals their confusion and desire to understand their powerlessness in this instance.
Jesus identifies their "little faith" as the reason for their failure. This doesn't necessarily mean no faith, but insufficient faith for this particular challenge.
The metaphor of faith like a mustard seed emphasizes that the *quality* and *genuineness* of faith, not its quantity, is what accesses God's power. Even small but true faith can accomplish seemingly impossible things.
The "mountain" likely symbolizes immense obstacles, suggesting that genuine faith can overcome any difficulty through God's power.
Verse 21, included in some manuscripts (like KJV) but footnoted or omitted in modern translations like NET, suggests that certain powerful demonic challenges require deeper spiritual disciplines like prayer and fasting. Its authenticity is debated by textual critics.

Jesus Predicts His Death and Resurrection Again

²² When they gathered together in Galilee, Jesus told them, "The Son of Man is going to be betrayed into the hands of men.²³ They will kill him, and on the third day he will be raised." And they became greatly distressed.

This is the second explicit prediction of Jesus' passion in Matthew's Gospel (the first was Matthew 16:21).
Jesus reiterates the core elements: betrayal, death at human hands, and resurrection on the third day. The location is Galilee, as they prepare for the final journey to Jerusalem.
The title "Son of Man" is Jesus' preferred self-designation, linking his earthly mission and suffering with the figure of divine authority from Daniel 7:13-14.
The prediction emphasizes the divine necessity ("is going to be") and human agency ("betrayed into the hands of men") involved in his death.
Despite the promise of resurrection, the disciples focus on the suffering and death, becoming "greatly distressed." They still struggle to reconcile a suffering Messiah with their expectations.
This repeated prediction underscores the centrality of the cross and resurrection to Jesus' mission and serves to prepare the disciples, even though they don't fully comprehend it yet.
Their distress highlights the difficulty even for those closest to Jesus to accept the path of suffering he foretold.

Paying the Temple Tax

²⁴ After they arrived in Capernaum, the collectors of the temple tax came to Peter and said, "Your teacher pays the double drachma tax, doesn't he?"²⁵ He said, "Yes." When Peter came into the house, Jesus spoke to him first, What do you think, Simon? From whom do earthly kings collect tolls or taxes-from their sons or from foreigners?²⁶ After he said, "From foreigners," Jesus said to him, Then the sons are free.²⁷ But so that we don't offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. Take that and give it to them for me and you."

The setting shifts to Capernaum, Jesus' base of operations in Galilee.
The "temple tax" (literally, the *didrachma*) was an annual tax paid by Jewish men for the upkeep of the Temple in Jerusalem, based loosely on Exodus 30:11-16.
The collectors approach Peter, perhaps seeing him as a representative of the group, questioning Jesus' adherence to this religious custom. Peter affirms Jesus' compliance without consulting him.
Jesus initiates the conversation with Peter, demonstrating his knowledge of the situation and using it as a teaching moment.
Jesus uses an analogy of earthly kings, who tax their subjects ("foreigners" or "others" in this context) but exempt their own children ("sons").
By implication, Jesus, as the Son of God (confirmed on the Mount of Transfiguration, Matthew 17:5), is exempt from paying a tax for his Father's house (the Temple). Peter, as a follower of the Son, shares in this freedom.
Despite his rightful exemption, Jesus chooses to pay the tax "{{so that we do not offend them}}". He avoids unnecessary conflict and respects established customs when core principles are not compromised. This demonstrates wisdom and humility.
The miracle of the coin in the fish's mouth is unique to Matthew. It serves multiple purposes: confirming Jesus' divine knowledge and power, providing the means to pay the tax, and reinforcing his identity as the Son who is nevertheless acting humbly.
The provision covers both Jesus ("me") and Peter ("you"), perhaps extending Peter's inclusion as a "son" in this context or simply because Peter was the one questioned.
This incident teaches about Christian freedom, the wisdom of avoiding unnecessary offense, and Jesus' unique relationship with the Father and the Temple.

The Bullet Point Bible

Matthew 17