2 He was changed before them. His face shone like the sun, and his garments became as white as the light.
3 Behold, Moses and Elijah appeared to them talking with him.
4 Peter answered and said to Jesus, “Lord, it is good for us to be here. If you want, let’s make three tents here: one for you, one for Moses, and one for Elijah.”
5 While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved Son, in whom I am well pleased. Listen to him.”
6 When the disciples heard it, they fell on their faces, and were very afraid.
7 Jesus came and touched them and said, “Get up, and don’t be afraid.”
8 Lifting up their eyes, they saw no one, except Jesus alone.
9 As they were coming down from the mountain, Jesus commanded them, saying, “Don’t tell anyone what you saw, until the Son of Man has risen from the dead.”
10 His disciples asked him, saying, “Then why do the scribes say that Elijah must come first?”
11 Jesus answered them, “Elijah indeed comes first, and will restore all things;
12 but I tell you that Elijah has come already, and they didn’t recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them.”
13 Then the disciples understood that he spoke to them of John the Baptizer.
14 When they came to the multitude, a man came to him, kneeling down to him and saying,
15 “Lord, have mercy on my son, for he is epileptic and suffers grievously; for he often falls into the fire, and often into the water.
16 So I brought him to your disciples, and they could not cure him.”
17 Jesus answered, “Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me.”
18 Jesus rebuked the demon, and it went out of him, and the boy was cured from that hour.
19 Then the disciples came to Jesus privately, and said, “Why weren’t we able to cast it out?”
20 He said to them, “Because of your unbelief. For most certainly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you.
21 But this kind doesn’t go out except by prayer and fasting.”
22 While they were staying in Galilee, Jesus said to them, “The Son of Man is about to be delivered up into the hands of men,
23 and they will kill him, and the third day he will be raised up.” They were exceedingly sorry.
24 When they had come to Capernaum, those who collected the didrachma coins came to Peter, and said, “Doesn’t your teacher pay the didrachma?”
25 He said, “Yes.” When he came into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their children, or from strangers?”
26 Peter said to him, “From strangers.” Jesus said to him, “Therefore the children are exempt.
27 But, lest we cause them to stumble, go to the sea, cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater coin. Take that, and give it to them for me and you.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 17:14–15Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, "It is good for us to be here." But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls … Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any.
Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, "It is good for us to be here." But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls … Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:14–18; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 17:2Such as He is to be in the time of the Judgment, such was He now seen of the Apostles. Let none suppose that He lost His former form and lineaments, or laid aside His bodily reality, taking upon Him a spiritual or ethereal Body … For that His face is said to shine, and His raiment described to become white, does not take away substance, but confer glory. In truth, the Lord was transformed into that glory in which He shall hereafter come in His Kingdom.
Such as He is to be in the time of the Judgment, such was He now seen of the Apostles. Let none suppose that He lost His former form and lineaments, or laid aside His bodily reality, taking upon Him a spiritual or ethereal Body … For that His face is said to shine, and His raiment described to become white, does not take away substance, but confer glory. In truth, the Lord was transformed into that glory in which He shall hereafter come in His Kingdom.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:1–4; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 17:11–12Think not that here is a contradiction in His speech, if He first say that Elias shall come, and then that he is come. For when He says that Elias shall come and restore all things, He speaks of Elias himself in his own proper person, who indeed shall restore all things … But when He says that Elias is come already, He calls John the Baptist Elias from the resemblance of their ministry; for as Elias shall be the forerunner of His second coming, so was John the forerunner of His first. And He calls John Elias, to shew that His first coming was agreeable to the Old Testament, and to prophecy.
Think not that here is a contradiction in His speech, if He first say that Elias shall come, and then that he is come. For when He says that Elias shall come and restore all things, He speaks of Elias himself in his own proper person, who indeed shall restore all things … But when He says that Elias is come already, He calls John the Baptist Elias from the resemblance of their ministry; for as Elias shall be the forerunner of His second coming, so was John the forerunner of His first. And He calls John Elias, to shew that His first coming was agreeable to the Old Testament, and to prophecy.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:10–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 17:20Some think that the faith that is compared to a grain of mustard-seed is a little faith, whereas the Apostle says, "If I shall have such faith that I could remove mountains." … The faith therefore which is compared to a grain of mustard-seed is a great faith.
Some think that the faith that is compared to a grain of mustard-seed is a little faith, whereas the Apostle says, "If I shall have such faith that I could remove mountains." … The faith therefore which is compared to a grain of mustard-seed is a great faith.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:19–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 17:24–27He does not direct it to be paid out of that they had at hand, that He might shew that He was Lord also of the sea and the fish. … Observe also the wisdom of Christ; He neither refuses the tribute, nor merely commands that it be paid; but first proves that He is of right exempt, and then bids to give the money; the money was paid to avoid offence to the collectors; the vindication of His exemption was to avoid the offence to the disciples.
He does not direct it to be paid out of that they had at hand, that He might shew that He was Lord also of the sea and the fish. … Observe also the wisdom of Christ; He neither refuses the tribute, nor merely commands that it be paid; but first proves that He is of right exempt, and then bids to give the money; the money was paid to avoid offence to the collectors; the vindication of His exemption was to avoid the offence to the disciples.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:24–27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Matthew 17:3It is asked, Were Moses and Elijah actually present? or was it only an apparition that was exhibited to the disciples, as the prophets frequently beheld visions of things that were absent? Though the subject admits, as we say, of arguments on both sides, yet I think it more probable that they were actually brought to that place. There is no absurdity in this supposition; for God has bodies and souls in his hand, and can restore the dead to life at his pleasure, whenever he sees it to be necessary. … But why did these two appear rather than others who equally belonged to the company of the holy fathers? It was intended to demonstrate that Christ alone is the end of the Law and of the Prophets; and that single reason ought to satisfy us: for it was of the utmost importance to our faith that Christ did not come into our world without a testimony, but with commendations which God had formerly bestowed.
It is asked, Were Moses and Elijah actually present? or was it only an apparition that was exhibited to the disciples, as the prophets frequently beheld visions of things that were absent? Though the subject admits, as we say, of arguments on both sides, yet I think it more probable that they were actually brought to that place. There is no absurdity in this supposition; for God has bodies and souls in his hand, and can restore the dead to life at his pleasure, whenever he sees it to be necessary. … But why did these two appear rather than others who equally belonged to the company of the holy fathers? It was intended to demonstrate that Christ alone is the end of the Law and of the Prophets; and that single reason ought to satisfy us: for it was of the utmost importance to our faith that Christ did not come into our world without a testimony, but with commendations which God had formerly bestowed.
John Calvin, Commentaries, on 17:1–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 17:20Some make the comparison to refer to the quality of the mustard-seed, which is, when bruised, sharp and penetrating; "If you have an active growing faith, not dead, flat, or insipid, you will not be baffled thus." But it rather refers to the quantity; "If you had but a grain of true faith, though so little that it were like that which is the least of all seeds, you would do wonders."
Some make the comparison to refer to the quality of the mustard-seed, which is, when bruised, sharp and penetrating; "If you have an active growing faith, not dead, flat, or insipid, you will not be baffled thus." But it rather refers to the quantity; "If you had but a grain of true faith, though so little that it were like that which is the least of all seeds, you would do wonders."
Matthew Henry, Commentary on the Whole Bible, on 17:14–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 17:11–12Elias truly shall first come: this is indeed a tenet of the Scribes, and it is also certain, that there is a prophecy in Malachi 4:5 of the coming of Elias; of one that goes under that name, not of Elias the Tishbite, in person, but of one that was to come in his power and spirit … Christ refers not to the late appearance of Elias on the mount, but to the coming of a certain person some time ago; who came in the power and spirit of Elias, and was the forerunner and harbinger of him, the Messiah
Elias truly shall first come: this is indeed a tenet of the Scribes, and it is also certain, that there is a prophecy in Malachi 4:5 of the coming of Elias; of one that goes under that name, not of Elias the Tishbite, in person, but of one that was to come in his power and spirit … Christ refers not to the late appearance of Elias on the mount, but to the coming of a certain person some time ago; who came in the power and spirit of Elias, and was the forerunner and harbinger of him, the Messiah
John Gill, An Exposition of the Old and New Testament, on 17:11–12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Matthew 17
Matthew 17:2–27, World English Bible
Matthew 17 in the Bible · Told in the Story: Chapter 33, Changed Before Them
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 17:14–15Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, "It is good for us to be here." But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls … Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:14–18; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 17:2Such as He is to be in the time of the Judgment, such was He now seen of the Apostles. Let none suppose that He lost His former form and lineaments, or laid aside His bodily reality, taking upon Him a spiritual or ethereal Body … For that His face is said to shine, and His raiment described to become white, does not take away substance, but confer glory. In truth, the Lord was transformed into that glory in which He shall hereafter come in His Kingdom.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:1–4; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 17:11–12Think not that here is a contradiction in His speech, if He first say that Elias shall come, and then that he is come. For when He says that Elias shall come and restore all things, He speaks of Elias himself in his own proper person, who indeed shall restore all things … But when He says that Elias is come already, He calls John the Baptist Elias from the resemblance of their ministry; for as Elias shall be the forerunner of His second coming, so was John the forerunner of His first. And He calls John Elias, to shew that His first coming was agreeable to the Old Testament, and to prophecy.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:10–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 17:20Some think that the faith that is compared to a grain of mustard-seed is a little faith, whereas the Apostle says, "If I shall have such faith that I could remove mountains." … The faith therefore which is compared to a grain of mustard-seed is a great faith.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:19–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 17:24–27He does not direct it to be paid out of that they had at hand, that He might shew that He was Lord also of the sea and the fish. … Observe also the wisdom of Christ; He neither refuses the tribute, nor merely commands that it be paid; but first proves that He is of right exempt, and then bids to give the money; the money was paid to avoid offence to the collectors; the vindication of His exemption was to avoid the offence to the disciples.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 17:24–27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Matthew 17:3It is asked, Were Moses and Elijah actually present? or was it only an apparition that was exhibited to the disciples, as the prophets frequently beheld visions of things that were absent? Though the subject admits, as we say, of arguments on both sides, yet I think it more probable that they were actually brought to that place. There is no absurdity in this supposition; for God has bodies and souls in his hand, and can restore the dead to life at his pleasure, whenever he sees it to be necessary. … But why did these two appear rather than others who equally belonged to the company of the holy fathers? It was intended to demonstrate that Christ alone is the end of the Law and of the Prophets; and that single reason ought to satisfy us: for it was of the utmost importance to our faith that Christ did not come into our world without a testimony, but with commendations which God had formerly bestowed.
John Calvin, Commentaries, on 17:1–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 17:20Some make the comparison to refer to the quality of the mustard-seed, which is, when bruised, sharp and penetrating; "If you have an active growing faith, not dead, flat, or insipid, you will not be baffled thus." But it rather refers to the quantity; "If you had but a grain of true faith, though so little that it were like that which is the least of all seeds, you would do wonders."
Matthew Henry, Commentary on the Whole Bible, on 17:14–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 17:11–12Elias truly shall first come: this is indeed a tenet of the Scribes, and it is also certain, that there is a prophecy in Malachi 4:5 of the coming of Elias; of one that goes under that name, not of Elias the Tishbite, in person, but of one that was to come in his power and spirit … Christ refers not to the late appearance of Elias on the mount, but to the coming of a certain person some time ago; who came in the power and spirit of Elias, and was the forerunner and harbinger of him, the Messiah
John Gill, An Exposition of the Old and New Testament, on 17:11–12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.