September 27, 2025

What is the significance of the Transfiguration?

Matthew 16-17

Alan Beam
Saturday's Devo

September 27, 2025

Saturday's Devo

September 27, 2025

Big Book Idea

Written to the Jews, and full of sermons, Matthew presents Jesus as king and shows us he came to fulfill the law.

Key Verse | Matthew 17:2

And he was transfigured before them, and his face shone like the sun, and his clothes became white as light.

Matthew 16-17

Chapter 16

The Pharisees and Sadducees Demand Signs

And the Pharisees and Sadducees came, and to test him they asked him to show them a sign from heaven. He answered them, 1 16:2 Some manuscripts omit the following words to the end of verse 3 “When it is evening, you say, ‘It will be fair weather, for the sky is red.’ And in the morning, ‘It will be stormy today, for the sky is red and threatening.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times. An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah.” So he left them and departed.

The Leaven of the Pharisees and Sadducees

When the disciples reached the other side, they had forgotten to bring any bread. Jesus said to them, “Watch and beware of the leaven of the Pharisees and Sadducees.” And they began discussing it among themselves, saying, “We brought no bread.” But Jesus, aware of this, said, “O you of little faith, why are you discussing among yourselves the fact that you have no bread? Do you not yet perceive? Do you not remember the five loaves for the five thousand, and how many baskets you gathered? 10 Or the seven loaves for the four thousand, and how many baskets you gathered? 11 How is it that you fail to understand that I did not speak about bread? Beware of the leaven of the Pharisees and Sadducees.” 12 Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

Peter Confesses Jesus as the Christ

13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” 14 And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock 2 16:18 The Greek words for Peter and rock sound similar I will build my church, and the gates of hell 3 16:18 Greek the gates of Hades shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed 4 16:19 Or shall have been bound shall have been loosed in heaven.” 20 Then he strictly charged the disciples to tell no one that he was the Christ.

Jesus Foretells His Death and Resurrection

21 From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! 5 16:22 Or [May God be] merciful to you, Lord! This shall never happen to you.” 23 But he turned and said to Peter, “Get behind me, Satan! You are a hindrance 6 16:23 Greek stumbling block to me. For you are not setting your mind on the things of God, but on the things of man.”

Take Up Your Cross and Follow Jesus

24 Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. 25 For whoever would save his life 7 16:25 The same Greek word can mean either soul or life, depending on the context; twice in this verse and twice in verse 26 will lose it, but whoever loses his life for my sake will find it. 26 For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? 27 For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done. 28 Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.”

Chapter 17

The Transfiguration

And after six days Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became white as light. And behold, there appeared to them Moses and Elijah, talking with him. And Peter said to Jesus, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you and one for Moses and one for Elijah.” He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, 8 17:5 Or my Son, my (or the) Beloved with whom I am well pleased; listen to him.” When the disciples heard this, they fell on their faces and were terrified. But Jesus came and touched them, saying, “Rise, and have no fear.” And when they lifted up their eyes, they saw no one but Jesus only.

And as they were coming down the mountain, Jesus commanded them, “Tell no one the vision, until the Son of Man is raised from the dead.” 10 And the disciples asked him, “Then why do the scribes say that first Elijah must come?” 11 He answered, “Elijah does come, and he will restore all things. 12 But I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they pleased. So also the Son of Man will certainly suffer at their hands.” 13 Then the disciples understood that he was speaking to them of John the Baptist.

Jesus Heals a Boy with a Demon

14 And when they came to the crowd, a man came up to him and, kneeling before him, 15 said, “Lord, have mercy on my son, for he has seizures and he suffers terribly. For often he falls into the fire, and often into the water. 16 And I brought him to your disciples, and they could not heal him.” 17 And Jesus answered, “O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.” 18 And Jesus rebuked the demon, 9 17:18 Greek it and it 10 17:18 Greek the demon came out of him, and the boy was healed instantly. 11 17:18 Greek from that hour 19 Then the disciples came to Jesus privately and said, “Why could we not cast it out?” 20 He said to them, “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.” 12 17:20 Some manuscripts insert verse 21: But this kind never comes out except by prayer and fasting

Jesus Again Foretells Death, Resurrection

22 As they were gathering 13 17:22 Some manuscripts remained in Galilee, Jesus said to them, “The Son of Man is about to be delivered into the hands of men, 23 and they will kill him, and he will be raised on the third day.” And they were greatly distressed.

The Temple Tax

24 When they came to Capernaum, the collectors of the two-drachma tax went up to Peter and said, “Does your teacher not pay the tax?” 25 He said, “Yes.” And when he came into the house, Jesus spoke to him first, saying, “What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?” 26 And when he said, “From others,” Jesus said to him, “Then the sons are free. 27 However, not to give offense to them, go to the sea and cast a hook and take the first fish that comes up, and when you open its mouth you will find a shekel. 14 17:27 Greek stater, a silver coin worth four drachmas or approximately one shekel Take that and give it to them for me and for yourself.”

Footnotes

[1] 16:2 Some manuscripts omit the following words to the end of verse 3
[2] 16:18 The Greek words for Peter and rock sound similar
[3] 16:18 Greek the gates of Hades
[4] 16:19 Or shall have been bound . . . shall have been loosed
[5] 16:22 Or “[May God be] merciful to you, Lord!”
[6] 16:23 Greek stumbling block
[7] 16:25 The same Greek word can mean either soul or life, depending on the context; twice in this verse and twice in verse 26
[8] 17:5 Or my Son, my (or the) Beloved
[9] 17:18 Greek it
[10] 17:18 Greek the demon
[11] 17:18 Greek from that hour
[12] 17:20 Some manuscripts insert verse 21: But this kind never comes out except by prayer and fasting
[13] 17:22 Some manuscripts remained
[14] 17:27 Greek stater, a silver coin worth four drachmas or approximately one shekel
Table of Contents
Introduction to Matthew

Introduction to Matthew

Timeline

Author, Date, and Recipients

Matthew was probably written in the late 50s or early 60s A.D. Matthew (also called Levi), the former tax collector who became Jesus’ disciple, is the author. The original audience may have been the church in Antioch of Syria. Its members included Jewish and Gentile Christians.

Theme

Matthew tells the story of Jesus of Nazareth, the long-expected Messiah who brought the kingdom of God to earth.

Purpose

Matthew writes his Gospel to demonstrate that Jesus is the Messiah, that he has the right to the throne of David as Israel’s true King, and that he is the ultimate fulfillment of God’s promise to Abraham that his descendants would be a blessing to all the world (1:1; Gen. 12:1–3). Matthew seeks to encourage Jewish Christians (and all future disciples) to stand strong despite opposition. They should feel secure in the knowledge of their citizenship in God’s kingdom. Matthew shows that Gentiles also can find salvation through Jesus the Messiah.

Key Themes

  1. Portrait of Jesus (1:1, 23; 2:2; 14:33; 16:16; 18:20; 21:5–9).
  2. The bridge between Old and New Testaments (1:1–17, 22–23; 2:4–5, 15, 17, 23; 5:17–20).
  3. God’s continuing work of salvation within Israel, extended to all the peoples of the earth through the person and work of Christ (10:5–6; 28:19).
  4. The new community of faith (11:28; 16:18–19; 28:19).
  5. The church as built and maintained by Jesus’ continuing presence (16:18; 18:15–20; 22:10; 28:20).
  6. A “great commission” for evangelism and mission (28:19).
  7. Jesus’ five teachings as a manual on discipleship (chs. 5–7; 10; 13; 18–20; 24–25).

Outline

  1. The Arrival of Jesus the Messiah (1:1–2:23)
  2. John the Baptist Prepares for the Messianic Kingdom (3:1–17)
  3. Jesus the Messiah Begins to Advance the Messianic Kingdom (4:1–25)
  4. The Authoritative Message of the Messiah: Kingdom Life for His Disciples (5:1–7:29)
  5. The Authoritative Power of the Messiah: Kingdom Power Demonstrated (8:1–9:38)
  6. The Authoritative Mission of the Messiah’s Messengers (10:1–42)
  7. Opposition to the Messiah Increases (11:1–12:50)
  8. The Messianic Kingdom Revealed in Parables (13:1–53)
  9. The Identity of the Messiah Revealed (13:54–16:20)
  10. The Suffering of the Messiah Revealed (16:21–17:27)
  11. The Community of the Messiah Revealed (18:1–20:34)
  12. The Messiah Asserts His Authority over Jerusalem (21:1–23:39)
  13. The Delay, Return, and Judgment of the Messiah (24:1–25:46)
  14. The Crucified Messiah (26:1–27:66)
  15. The Resurrection and Commission of the Messiah (28:1–20)

The Setting of Matthew

The events in the book of Matthew take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.

The Setting of Matthew

The Global Message of Matthew

The Global Message of Matthew

Jesus Christ is the climax of the Bible and of all of human history. He brings the whole Old Testament to fulfillment, and he is also the means by which salvation floods out to the nations. Matthew’s Gospel thus has much to say to the global church today as God’s people, comprised of both Jew and Gentile, seek to “make disciples of all nations” (Matt. 28:19).

Matthew and Redemptive History

The purpose of creation was that mankind, made in God’s image as his ruling representatives, might be fruitful and multiply and spread God’s glory throughout the earth. This quest was repeatedly hijacked by sin, however, throughout the Old Testament. After Adam and Eve sinned, Noah was called by God to be fruitful and multiply, thereby assuming the mantle of spreading divine blessing (Gen. 9:1). After Noah ended his life in shame (Gen. 9:20–23), God called Abraham, Isaac, and Jacob to carry this mantle (Gen. 12:1–3; 15:5; 17:2; 22:17–18; 28:14; 35:11). Yet they too proved to be sinners, and unequal to the task. The nation of Israel, led by Moses, was also called to be fruitful and multiply (Deut. 6:3; 7:13), but it too failed in this worldwide mandate.

But at what proved to be the center of human history, God sent a Second Adam, a new Moses, a true Israel, to spread divine glory throughout the earth. This was Jesus Christ. He was called God’s “Son” just as Adam and Israel had been called God’s “son” (Luke 3:38; Ex. 4:22–23). This, however, was the personally divine Son of God, now incarnate, who gloriously succeeded in his mission. Indeed, he was the perfect prophet, priest, and king who succeeded where all the previous prophets, priests, and kings had failed. As he tells the story of this second Adam, Matthew connects his Gospel account to the Old Testament more frequently and more explicitly than any other Gospel writer. He repeatedly sees Jesus as the one who “fulfills” the promises of the Old Testament (e.g., Matt. 4:14–16; 8:17; 12:17–21; 26:54, 56; 27:9). And beyond explicit connections of Jesus to individual promises of the Old Testament, Matthew structures his whole Gospel in this way. Jesus gives five extended discourses, for example, echoing the five books of Moses—with whom Jesus also explicitly links himself (5:17–48).

In presenting Jesus as the fulfillment of the Old Testament, Matthew shows that Jesus is the one through whom God’s original blessings of creation are to spill forth to the world. Perhaps the commission of Genesis 1:28 to be fruitful and multiply throughout the whole earth is in the back of Jesus’ mind in his own commission to his disciples to fruitfully multiply disciples throughout the whole earth (Matt. 28:18–20).

Universal Themes in Matthew

The new family of God. The new community of faith is not defined by lineage from ethnic Israel. Rather, the new community transcends ethnic boundary markers and is defined by trusting faith in the Messiah, the coming king, Jesus. Jesus extends mercy to Gentiles (Matt. 12:18, 21) even as his own Jewish kinsmen are hard-hearted and resistant to the gospel (e.g., 23:1–39). The blessing that was intended to spread to the nations in the Old Testament finds realization in Jesus, who creates a new family of God composed of men and women from every tribe and people group and nation.

The global dimensions of discipleship. “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations” (Matt. 28:18–19). The final charge to his disciples, built on the full authority (28:18) and everlasting presence (28:20) of Jesus, is to make disciples of all nations. The Christian gospel is not for a certain culture or class; it is not a parochial or regional gospel. It is a gospel for all, in fulfillment of God’s original call and promise to Abraham that in him “all the families of the earth shall be blessed” (Gen. 12:3).

The dawning of the kingdom and the coming new earth. Throughout Matthew, Jesus declares that the kingdom of heaven is dawning (Matt. 3:2; 4:17; 10:7; 11:12; 13:44–46). This is a worldwide kingdom, into which all people around the world are invited (24:14). And one day the consummation of this kingdom will be complete: explaining to his disciples what it takes to enter the kingdom of heaven, Jesus expressed the hope of a completely restored new earth, covering the globe as a fully restored and undefileable new Eden: “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (19:28). The Greek word here translated “new world” means “renewal” or “regeneration” (see Titus 3:5, the only other place this word is used in the New Testament). Here it refers to the total rebirth that the cosmos will undergo upon Christ’s return. No corner of creation will go un-restored. In Jesus the kingdom of heaven has dawned, and its final fulfillment is sure.

The Global Message of Matthew for Today

With Jesus, the dawning of the kingdom means that the curse of Genesis 3 has been dealt a decisive blow and the diseased fallenness of the world is beginning to lift. Matthew shows Jesus calming storms, rebuking demons, healing sickness, teaching his disciples, and cleansing the temple, all in fulfillment of Old Testament messianic hopes of a coming deliverer. In all of this, Jesus is ushering in the kingdom of heaven. He is reversing the curse of the fall (Gen. 3:14–19). The world is being restored to the way it was meant to be.

As Christians around the globe find themselves embattled with the effects of the fall—Satanic warfare, political oppression and corruption, economic adversity, dysfunctional family relationships, infant mortality, large-scale hunger, shortage of clean water—we are reminded from Matthew’s Gospel that amid all the darkness, light shines. And this light, though often repressed, must one day encompass the whole earth as Christ returns in final victory over sin, death, and Satan (Rev. 21:1–22:5). In the meantime, it is the church’s privilege to spread the love of Christ not only through word (for the next life) but also through deed (for this life), as the parable of the final judgment makes plain (Matt. 25:31–46).

Above all, global Christians remember the final three chapters of Matthew’s Gospel, in which the entire account climaxes. Here we see Jesus not only defeating Satan by casting demons out of people but defeating Satan by stealing his power of accusation: Jesus bears the punishment his people deserve, so that Satan can no longer accuse them. Here the Lamb of God is forsaken so that his people around the world and down through history, despite their sin, will never be forsaken (Matt. 27:46). Here the temple curtain is torn in two from top to bottom, because the way is now open for God’s people to meet with God openly and boldly—wherever they live, rather than only in Jerusalem (see Acts 1:8).

The kingdom has dawned (Matt. 3:2). The new world is coming (19:28). All authority is Christ’s (28:18). Let us go and make disciples of all nations (28:19).

Matthew Fact #15: Caesarea Philippi

Fact: Caesarea Philippi

Caesarea Philippi (16:13) was an important city, 25 miles (40 km) north of the Sea of Galilee. It was the center of worship for various pagan deities, including Baal, the Greek god Pan, and even Caesar Augustus himself, who was regarded as a god in the official Roman religion.

Matthew Fact #16: The two-drachma temple tax

Fact: The two-drachma temple tax

The two-drachma temple tax. In Moses’ time, each person over the age of 20 was to give a half-shekel offering (the equivalent of two Roman drachmas) for the support of the tabernacle (see Ex. 30:11–16). This practice was still being observed some 1,500 years later, in Jesus’ day, to maintain the temple. In Matt. 17:24, Jesus paid the tax for himself and Peter, using a shekel coin retrieved from a fish’s mouth!

Jesus’ Ministry beyond Israel

Jesus’ Ministry beyond Israel

Almost all of Jesus’ ministry took place within the traditional borders of Israel in areas dominated by Jews. Yet Jesus also traveled to the region of Tyre and Sidon, where he healed a Gentile woman’s daughter, and to the region of Decapolis, where he healed many people. It was also at the extreme northern border of Israel at Caesarea Philippi that Peter made his confession that “You are the Christ, the Son of the living God,” and Jesus declared “on this rock I will build my church” (Matt. 16:16, 18).

Jesus’ Ministry beyond Israel

Peter

Peter

Peter and his brother Andrew were from the city of Bethsaida. The two fishermen were the first disciples called by Jesus, and they immediately left everything to follow him. Jesus gave Simon the name Cephas, or Peter, which means “rock” (John 1:42). Peter, James, and John became the close inner circle among the 12 disciples. Always listed first among the Twelve, Peter often served as their spokesman. He was with Jesus during the key events of his ministry, including the Transfiguration. Peter was one of Jesus’ most outspoken and passionate followers, though at times that enthusiasm was misplaced and needed a word of correction from Jesus (Matt. 19:27–30; 26:31–35, 69–75). Peter preached boldly at Pentecost. He was arrested multiple times, and even imprisoned, for preaching in the name of Jesus, but he remained faithful (Acts 12:1–19). Peter wrote the two NT letters that bear his name. He died a martyr in Rome, under Nero. (Matthew 16:13–20)

Study Notes

Matt. 16:1 The Pharisees and Sadducees were often bitter opponents (see note on 3:7). Here they join forces against Jesus. They saw him as a threat to their leadership and power.

Study Notes

Matt. 16:4–5 sign of Jonah. See note on 12:39. other side. See note on 8:28.

Study Notes

Matt. 16:6–12 In contrast to 13:33, here leaven is a negative metaphor. It indicates how corruption can ruin what is good.

Study Notes

Matt. 16:13 Caesarea Philippi is some 25 miles (40 km) north of the Sea of Galilee. It had been a center of the worship of (1) Baal, then (2) the Greek god Pan, and then (3) Caesar. At this time it was an important Greco-Roman city. It had a primarily pagan Syrian and Greek population. Regarding Son of Man, see note on 8:20.

Matthew Fact #15: Caesarea Philippi

Fact: Caesarea Philippi

Caesarea Philippi (16:13) was an important city, 25 miles (40 km) north of the Sea of Galilee. It was the center of worship for various pagan deities, including Baal, the Greek god Pan, and even Caesar Augustus himself, who was regarded as a god in the official Roman religion.

Study Notes

Matt. 16:14 John the Baptist . . . Elijah . . . Jeremiah . . . one of the prophets. The responses are in line with the popular messianic expectations (see Deut. 18:15–18; Mal. 4:5).

Study Notes

Matt. 16:16 Simon Peter replied. Peter acts as spokesman for the Twelve (compare 15:15). Christ means “Messiah” or “Anointed One.” Son of the living God. Jesus is the Son of the God who is alive, unlike the pagan gods of Caesarea Philippi (see note on 16:13). Jesus is the fulfillment of the OT promise of a divine son as anointed king (2 Sam. 7:14; Ps. 2:7).

Study Notes

Matt. 16:17 Simon Bar-Jonah is an Aramaic name meaning “Simon son of Jonah.” Simon has a natural father, Jonah, but his ability to confess Jesus (v. 16) came not from any flesh and blood source but from my Father who is in heaven.

Study Notes

Matt. 16:18 you are Peter, and on this rock I will build my church. This is one of the most controversial and debated passages in all of Scripture. The key question concerns Peter’s relationship to “this rock.” For several reasons, it is best to think that “this rock” refers to Peter himself. Jesus’ entire pronouncement is directed toward Peter, and the connecting word “and” most naturally identifies the rock with Peter himself. But if “this rock” refers to Peter, the question remains as to what that means. Protestants generally have thought that “rock” refers to Peter in his role of confessing Jesus as the Messiah. The other disciples would share in that role as they made similar confessions (see Eph. 2:20, where the church is built on all the apostles). In other words, Jesus’ statement did not mean that Peter would have greater authority than the other apostles (see Gal. 2:11–14), or that he would be infallible in his teaching (see Matt. 16:23). It did not imply a special office for Peter or his successors. Peter is still “sent” by other apostles to Samaria (Acts 8:14), and he has to give an account of his actions to the Jerusalem church (Acts 11:1–18). Peter is presented as having only one voice among many voices at the Jerusalem council, and in fact, James has the decisive final word (Acts 15:7–21). The word “church” occurs only here and in Matt. 18:17 in the Gospels; Jesus points ahead to the time when he will build his church. gates of hell (sometimes translated “gates of hades”; see also: “gates of Sheol” [Isa. 38:10]; “gates of death” [Job 38:17; Ps. 9:13]). Hades, or Sheol, is the realm of the dead. Death will not overpower the church.

Jesus’ Ministry beyond Israel

Jesus’ Ministry beyond Israel

Almost all of Jesus’ ministry took place within the traditional borders of Israel in areas dominated by Jews. Yet Jesus also traveled to the region of Tyre and Sidon, where he healed a Gentile woman’s daughter, and to the region of Decapolis, where he healed many people. It was also at the extreme northern border of Israel at Caesarea Philippi that Peter made his confession that “You are the Christ, the Son of the living God,” and Jesus declared “on this rock I will build my church” (Matt. 16:16, 18).

Jesus’ Ministry beyond Israel

Study Notes

Matt. 16:19 keys of the kingdom of heaven. Peter (along with all who are called to preach the gospel) is given the authority to provide entrance into the kingdom through their proclamation (unlike the scribes and Pharisees in 23:13). In Acts, Peter is the first apostle to preach the message of the kingdom to the Jews at Pentecost (Acts 2), to the Samaritans (Acts 8), and to the Gentiles (Acts 10). whatever you bind . . . whatever you loose. Peter also has authority to exercise discipline concerning right and wrong behavior for those in the kingdom. This authority is extended to the church as a whole in Matt. 18:18; compare John 20:23.

Study Notes

Matt. 13:54–16:20 The Identity of the Messiah Revealed. This section marks a major new emphasis in Matthew’s Gospel as Jesus’ identity as the Messiah becomes increasingly clear.

Matt. 16:20 Jesus warned his disciples against telling anyone that he was the Christ, since the concept of Christ/Messiah was widely misunderstood by the crowds—and often by the disciples themselves. See note on 8:4; see 9:30; 12:16; 17:9.

Study Notes

Matt. 16:21 From that time. This marks the conclusion of Jesus’ Galilean ministry and the beginning of his journey to Jerusalem to face the cross. It is the first of four times (v. 21; 17:22–23; 20:17–19; 26:2) that Jesus predicts his arrest and crucifixion.

Study Notes

Matt. 16:22 In the Jewish master-disciple relationship, it would have been unthinkable for a disciple to correct his master, let alone rebuke him. This shall never happen to you. The OT teaches, however, that the Messiah must suffer (e.g., Psalm 22; Isaiah 53; Zech. 12:10).

Study Notes

Matt. 16:23 Satan tries to hinder Jesus’ mission through Peter and his human-centered ideas about the Messiah’s mission (see note on v. 22).

Study Notes

Matt. 16:24 take up his cross. See note on 10:38.

Study Notes

Matt. 16:26 forfeits his soul. A reference to spiritual death and separation from God.

Study Notes

Matt. 16:27 Son of Man is going to come. See note on 8:20.

Study Notes

Matt. 16:28 see the Son of Man coming in his kingdom. This is probably a prediction of the transfiguration, which immediately follows (see also Mark 9:2–10; Luke 9:28–36; 2 Pet. 1:16–18).

Peter

Peter

Peter and his brother Andrew were from the city of Bethsaida. The two fishermen were the first disciples called by Jesus, and they immediately left everything to follow him. Jesus gave Simon the name Cephas, or Peter, which means “rock” (John 1:42). Peter, James, and John became the close inner circle among the 12 disciples. Always listed first among the Twelve, Peter often served as their spokesman. He was with Jesus during the key events of his ministry, including the Transfiguration. Peter was one of Jesus’ most outspoken and passionate followers, though at times that enthusiasm was misplaced and needed a word of correction from Jesus (Matt. 19:27–30; 26:31–35, 69–75). Peter preached boldly at Pentecost. He was arrested multiple times, and even imprisoned, for preaching in the name of Jesus, but he remained faithful (Acts 12:1–19). Peter wrote the two NT letters that bear his name. He died a martyr in Rome, under Nero. (Matthew 16:13–20)

Study Notes

Matt. 17:1 After six days probably indicates that they are still in Caesarea Philippi. Peter and James, and John. The inner circle of disciples. high mountain. Church tradition identifies this as Mount Tabor, about 12 miles (19 km) from the Sea of Galilee. Most scholars favor Mount Hermon, outside of Galilee and rising 9,166 feet (2,794 m) above sea level.

Study Notes

Matt. 17:2 was transfigured. Jesus’ physical transformation was a reminder of the glory he had before he became man (John 1:14; 17:5; Phil. 2:6–7). It was also a preview of his future glory (2 Pet. 1:16–18; Rev. 1:16).

Study Notes

Matt. 17:3 Moses and Elijah represent the Law and the Prophets, which bear witness to Jesus as the Messiah (compare 5:17).

Study Notes

Matt. 17:4 three tents. Peter wishes to respond to this glorious event, though he clearly misunderstands the uniqueness of Jesus as the divine Son of God (see also Luke 9:33–34 and note).

Study Notes

Matt. 17:5 bright cloud. Similar to the cloud of God’s presence and glory that appeared at various times in the OT (e.g., Ex. 13:21–22; 1 Kings 8:10–13). voice. Compare Matt. 3:17.

Study Notes

Matt. 17:6 terrified. Fear was a common experience of people in the OT who witnessed the reality of God’s presence (e.g., Ex. 19:16; Deut. 5:5).

Study Notes

Matt. 17:9 Tell no one the vision. See note on 8:4; see also 9:30; 12:16; 16:20.

Study Notes

Matt. 17:10–13 Elijah has already come. See notes on Mal. 4:4–6; Matt. 11:14.

Matt. 17:13 Then the disciples understood. “Understanding” is a key theme in Matthew’s Gospel.

Study Notes

Matt. 17:20 little faith. See note on 6:30. mountain. Compare 21:21–22.

Study Notes

Matt. 17:22–23 to be delivered. This is Jesus’ second prediction of his death (see 16:21).

Study Notes

Matt. 17:24 two-drachma tax. Exodus 30:11–16 required each person over the age of 20 to give a half-shekel offering (the equivalent of two drachmas) for the support of the tabernacle. This requirement was later applied to the temple.

Matthew Fact #16: The two-drachma temple tax

Fact: The two-drachma temple tax

The two-drachma temple tax. In Moses’ time, each person over the age of 20 was to give a half-shekel offering (the equivalent of two Roman drachmas) for the support of the tabernacle (see Ex. 30:11–16). This practice was still being observed some 1,500 years later, in Jesus’ day, to maintain the temple. In Matt. 17:24, Jesus paid the tax for himself and Peter, using a shekel coin retrieved from a fish’s mouth!

Study Notes

Matt. 17:25–26 Then the sons are free. Because the temple is God the Father’s own house, the Son and those he has brought into the Father’s family (12:48–50) are exempt from the temple tax.

Study Notes

Matt. 16:21–17:27 The Suffering of the Messiah Revealed. Jesus reveals the nature of his messiahship. He is a suffering Messiah. His disciples must suffer with him (16:21–28). Still, the transfiguration (17:1–13) shows who Jesus really is: the Son of God. And believers, who are themselves sons of the kingdom, have the same privileges as Jesus (17:14–27).

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Dive Deeper | Matthew 16-17

Imagine with me that we're standing on the mountain with Jesus and his closest friends as he is transfigured (or transformed). His face doesn't just glow as an after-effect of being near the glory of God like Moses' did in Exodus 34:29; it shines like the sun. He has briefly pulled back the curtain for us, revealing the glory of Jesus as God. I'm sure my imagination barely touches the surface of what this actually looked like, yet I'm still blown away!

We can't blame Peter for awkwardly offering to build dwellings, nor for all three disciples falling to their knees in fear and worship after hearing the Father declare, "This is my beloved Son, with whom I am well pleased; listen to him!" (Matthew 17:5)

We don't have to wonder what impact this experience had on Peter, as he tells us. In 2 Peter 1:16-21, Peter writes that even having seen the majesty of Jesus, we have God's Word "more fully confirmed," as Scripture is "a lamp shining in a dark place" and was given to us by the Holy Spirit.

In other words, the transfiguration, maybe more than any words spoken by Jesus, reveals the divinity of Christ. Jesus is fully human, but he is also fully divine. We know this truth not only because we have eyewitness testimony of this incredible moment in history but also, as Peter pointed out, because all of God's Word points to this truth.

Jesus had previously said, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them." (Matthew 5:17) At the transfiguration, Moses (representing the Law) and Elijah (representing the Prophets) testify that Jesus is who he says he is.

Why is this testimony important? Because if Jesus is the Son of God, then his death on our behalf is sufficient to atone for our sins and to serve as a demonstration of God's incredible love for us! Let us praise the Lord together!

This month's memory verse

"Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." (NIV)

– Matthew 11:28-30

Discussion Questions

1. How do you think you would have responded to being an eyewitness to the revealed glory of Jesus Christ? How can you integrate this kind of response into your regular worship of him?

2. How does the fullness of Christ's divinity affect how you view his death and resurrection?

3. In what way does the holiness of Jesus reveal the sin in your heart? Do you have any sins that you need to confess to God right now? If so, take this opportunity to pause and bring them to him now.