Matthew Chapter 17
Chapter 17: Jesus Transfigured, Triumphant, and Taxed
A. Jesus is Transfigured
1. (Matthew 17:1–2) The Transformation of Jesus Before His Disciples
“Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light.”
(Matthew 17:1–2, New King James Version)
Jesus deliberately selected only three of His disciples—Peter, James, and John—to witness this stunning revelation of His glory. These three often formed an inner circle and were present at other pivotal moments, including the raising of Jairus' daughter (Mark 5:37) and later in Gethsemane (Matthew 26:37). The reason for their selection here may be pastoral. Some believe Jesus took them due to their future leadership roles, or possibly because they needed deeper grounding. Others, like Spurgeon, joked they simply needed more supervision.
“After six days” is a time marker that connects this event directly with Jesus’ earlier prophecy:
“Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.”
(Matthew 16:28, New King James Version)
Luke says "about eight days" (Luke 9:28), a standard idiomatic expression in Greek meaning roughly a week. This tells us that the transfiguration is meant as a fulfillment of Jesus’ promise to reveal His kingdom glory to some before they died.
“Led them up on a high mountain by themselves”: The exact location of the Transfiguration has been debated. Mount Tabor (1,900 feet) has traditionally been identified, but it is not very high and was populated at the time. Mount Hermon (9,300 feet) is a more impressive candidate, but it's far north and extremely cold at the summit. Mount Miron (3,900 feet) is another possibility, being the highest mountain in Jewish territory and geographically in line with Jesus’ recent movements. Ultimately, as Spurgeon said, “No one can decide.”
“He was transfigured before them”:
The Greek word for “transfigured” is metamorphoo—from which we get the English word metamorphosis. This indicates not a costume change, but a fundamental unveiling of His divine nature. The veil of humanity was temporarily pulled back, and the eternal glory of the Son shone through.
As John later testified:
“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”
(John 1:14, New King James Version)
Peter also recalled the moment decades later:
“For we did not follow cunningly devised fables...but were eyewitnesses of His majesty. For He received from God the Father honor and glory when such a voice came to Him... ‘This is My beloved Son, in whom I am well pleased.’”
(2 Peter 1:16–17, New King James Version)
The real miracle here is not that Jesus displayed His glory, but that He was able to hide it most of the time. Spurgeon put it well: “It is forever His glory that He concealed His glory.”
Jesus’ face “shone like the sun”—not with reflected glory like Moses, but with inherent, divine brilliance. His clothes became as white as light, a radiant purity symbolizing His sinless nature and divine majesty.
Jesus prayed:
“Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me.”
(John 17:24, New King James Version)
Even in glory, Jesus desires to share it with His disciples.
2. (Matthew 17:3) Moses and Elijah Appear with Jesus
“And behold, Moses and Elijah appeared to them, talking with Him.”
(Matthew 17:3, New King James Version)
Suddenly, two monumental figures of the Old Testament appear alongside Jesus—Moses, the lawgiver, and Elijah, the prophet of fire and restoration.
a. Their appearance is remarkable for several reasons:
Moses, though buried by God (Deuteronomy 34:5–6), is now alive and present. Jude 1:9 references a spiritual dispute over his body between Michael the archangel and the devil, which some interpret as a type of Israel (law) under angelic protection.
Elijah was caught up to heaven without dying (2 Kings 2:11), serving as a foreshadowing of the rapture:
“Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air.”
(1 Thessalonians 4:17, New King James Version)
Thus, Moses represents those who die and are raised, while Elijah represents those translated without death. Together, they depict the complete company of the redeemed—those who will appear in glory with Christ.
b. They “appeared in glory” and “talked with Him” (Luke 9:31):
Luke reveals that they were discussing His “decease”—literally His exodus—which He was about to accomplish at Jerusalem. This ties back into the Old Testament theme of deliverance, and forward to the cross and resurrection.
In this moment, all of redemptive history converges: the Law (Moses), the Prophets (Elijah), and the Gospel (Jesus). All find their fulfillment in Christ.
“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.”
(Matthew 5:17, New King James Version)
The disciples see saints of old alive, conscious, and speaking—proof of the resurrection. They retain their identities, their personalities, and are in fellowship with the glorified Christ.
Spurgeon marveled: “Saints long departed still alive; live in their personality; are known by their names; and enjoy near access to Christ.”
3. (Matthew 17:4-5) Peter equates Jesus with Moses and Elijah and is dramatically rebuked by a voice from the cloud of God’s glory.
Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah.” While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!”
a. Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah: Mark 9:6 and Luke 9:33 indicate that Peter spoke impulsively, “not knowing what he said.” He likely meant well, but he wrongly placed Jesus on equal footing with Moses and Elijah, suggesting three equal shelters or places of honor for each.
i. Peter's desire to build tabernacles likely draws from the Feast of Tabernacles (Leviticus 23:42-43), a celebration of God's presence with Israel in the wilderness. But Peter misapplied the concept — Jesus was not to be equated with the prophets; He is far superior.
ii. The error here is theological: Moses represents the Law, Elijah the Prophets, but Jesus is the fulfillment of both (Matthew 5:17). Peter’s words suggest continuity, but the Father’s voice will make it clear that Jesus is distinct and supreme.
iii. “How selfish the one thought, ‘It is good for us!’” (Spurgeon) — a gentle reminder that spiritual experiences are not meant to be hoarded, but are meant to transform us and then be shared through service and mission.
b. A bright cloud overshadowed them: This cloud signifies the manifest presence of God — the shekinah glory seen in the Old Testament (Exodus 13:21, Exodus 40:34). It was the same type of cloud that filled the tabernacle and later the temple, signaling God’s direct presence with His people.
i. Exodus 40:34–35 – “Then the cloud covered the tabernacle of meeting, and the glory of the Lord filled the tabernacle. And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the Lord filled the tabernacle.”
ii. This is not just symbolism. It’s a real, tangible manifestation of God’s glory — one so powerful it causes fear, awe, and immediate silence.
c. This is My beloved Son, in whom I am well pleased. Hear Him! This direct statement from the Father affirms Jesus’ divine identity, authority, and supremacy over all previous revelation. This is the second time the Father affirms the Son audibly (first in Matthew 3:17 at His baptism).
i. Psalm 2:7 – “I will declare the decree: The Lord has said to Me, ‘You are My Son, today I have begotten You.’”
ii. Isaiah 42:1 – “Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles.”
iii. Deuteronomy 18:15 – “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear.”
iv. The phrase “Hear Him!” echoes Deuteronomy 18:15 and is a command to listen to Jesus above all — above Moses, above Elijah, above all other prophets and voices. God draws a line in redemptive history: from now on, all revelation and authority is vested in the Son.
4. (Matthew 17:6-8) The disciples react with a holy fear.
And when the disciples heard it, they fell on their faces and were greatly afraid. But Jesus came and touched them and said, “Arise, and do not be afraid.” When they had lifted up their eyes, they saw no one but Jesus only.
a. They fell on their faces and were greatly afraid: Unlike their reaction to the transfiguration or the appearance of Moses and Elijah, it is the voice of God the Father that brings them to their knees in fear. This mirrors the reactions of men in the Old Testament when confronted with divine presence (Daniel 10:9-10, Ezekiel 1:28).
i. Daniel 10:9 – “Yet I heard the sound of his words; and while I heard the sound of his words I was in a deep sleep on my face, with my face to the ground.”
ii. Ezekiel 1:28 – “Like the appearance of a rainbow in a cloud on a rainy day, so was the appearance of the brightness all around it. This was the appearance of the likeness of the glory of the Lord. So when I saw it, I fell on my face, and I heard a voice of One speaking.”
b. But Jesus came and touched them and said, “Arise, and do not be afraid.” Even after hearing the voice of God and falling in fear, Jesus approaches them tenderly and restores peace. This shows the personal grace and gentleness of Christ — divine authority does not exclude divine compassion.
i. This is a foreshadowing of what Jesus does for all believers: He mediates the glory of the Father so we can stand before God in peace.
c. They saw no one but Jesus only: Moses (Law) and Elijah (Prophets) are now gone. Jesus alone remains, underscoring His sufficiency and superiority.
i. John 1:17 – “For the law was given through Moses, but grace and truth came through Jesus Christ.”
ii. Hebrews 1:1-2 – “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son…”
iii. The phrase “Jesus only” is central. Jesus does not need a supporting cast. He stands alone in redemptive history and divine authority.
iv. “Though the apostles saw ‘Jesus only,’ they saw quite sufficient, for Jesus is enough for time and eternity, enough to live by and enough to die by…O look to him, and though it be Jesus only… yet ‘Jesus only’ shall be enough to comfort and enough to save you.” (Spurgeon)
5. (Matthew 17:9–13) The problem of Elijah coming first.
Now as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from the dead.” And His disciples asked Him, saying, “Why then do the scribes say that Elijah must come first?” Jesus answered and said to them, “Indeed, Elijah is coming first and will restore all things. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands.” Then the disciples understood that He spoke to them of John the Baptist.
a. Tell the vision to no one until the Son of Man is risen from the dead: This command reflects Jesus’ intentional control over the timing of divine revelation. The transfiguration was a powerful validation of His glory and messianic identity. Yet Jesus withheld its public proclamation until after His resurrection because the full meaning of the transfiguration could only be properly understood in the light of His death and resurrection.
i. The resurrection would validate everything: His claims, His authority, His suffering, and His divine nature. Without it, the transfiguration might only produce misplaced enthusiasm or confusion.
ii. This silence would also protect Jesus from premature political pressure from the crowds, who still expected a conquering Messiah, not a suffering Servant.
iii. Matthew 16:20 – “Then He commanded His disciples that they should tell no one that He was Jesus the Christ.” This same pattern of restraint and timing was consistent with His larger mission and with Old Testament prophecy.
b. Why then do the scribes say that Elijah must come first? The disciples, fresh off witnessing Elijah on the mount, were trying to make sense of what they saw in light of what they had been taught by the religious leaders.
i. Malachi 4:5 – “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.”
ii. The expectation was that Elijah would return bodily to prepare Israel for the coming of the Messiah and the judgment of the Day of the Lord. Since they had just seen Elijah, their question was sincere: if Elijah comes first, how can Jesus already be revealed as Messiah?
iii. In essence, their question was theological: “How do we reconcile what the scribes taught from Malachi with what we just saw?”
c. Indeed, Elijah is coming first and will restore all things: Jesus affirms the truth of the Malachi prophecy. Elijah will indeed return before the second coming of Christ, which will culminate in judgment and restoration.
i. This is a dispensational key: the prophecy in Malachi 4:5-6 was not fully fulfilled in John the Baptist. Its final and literal fulfillment awaits a future appearance of Elijah in the time leading up to the Second Coming.
ii. Revelation 11:3–6 – “And I will give power to My two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth... These have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire.” These two witnesses resemble Moses and Elijah and may be the literal fulfillment of Malachi’s prophecy.
iii. The phrase “restore all things” refers to the prophetic role of calling Israel back to God — preparing the hearts of the people before judgment, just as John the Baptist did before Jesus’ first advent and Elijah will do again before His second.
d. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished: Jesus speaks of a dual fulfillment. There is a spiritual fulfillment of the Elijah prophecy in the person and ministry of John the Baptist, but a literal fulfillment still awaits in the last days.
i. Luke 1:17 – “He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.”
ii. Matthew 11:13–14 – “For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come.” John the Baptist fulfilled the role of Elijah in Christ’s first advent if the nation had received the Messiah.
iii. John denied that he was literally Elijah (John 1:21), and rightly so — but Jesus affirmed that he fulfilled Elijah’s role in a representative sense.
iv. Their rejection of John prefigures their rejection of Christ. “They did to him whatever they wished” includes John’s imprisonment and execution by Herod, and it foreshadows Jesus’ coming suffering and death.
v. This is a vital theological point: Israel’s rejection of John the Baptist (the forerunner) set the pattern for rejecting Christ Himself. John was a type of Elijah, but he was not the ultimate fulfillment of Malachi’s prophecy.
e. Then the disciples understood that He spoke to them of John the Baptist: Their eyes were opened to see the typological connection. While John the Baptist was not Elijah reincarnated, he was Elijah in role and power, calling Israel to repentance and preparing the way for the Lord.
i. The disciples now had a clearer grasp of the prophetic puzzle: John’s ministry was in the prophetic tradition of Elijah, and he fulfilled part of that promise — but Jesus left room for a future literal fulfillment before His return in glory.
ii. In sum, the Elijah of Malachi 4:5 is not exhausted in John the Baptist. He points ahead to the final days before Christ’s return when, once again, the voice of one crying in the wilderness will call for repentance, preparing the earth for the coming of the King.
B. Jesus casts out a difficult demon from a boy.
1. (Matthew 17:14–16) A demon too tough for the disciples to handle.
And when they had come to the multitude, a man came to Him, kneeling down to Him and saying, “Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water. So I brought him to Your disciples, but they could not cure him.”
a. Have mercy on my son, for he is an epileptic: This particular boy’s epileptic symptoms were demonic in origin, as confirmed in Matthew 17:18, though this certainly cannot be said of every case of epilepsy, then or now. Mark 9:17–29 gives more detail: the demon made the boy mute and caused violent seizures.
Mark 9:25, NKJV – “When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it, ‘Deaf and dumb spirit, I command you, come out of him and enter him no more!’”
i. “Matthew describes the boy by the verb selēniazomai, which literally means to be moonstruck.” (Barclay) The Greek term reflects ancient beliefs that epilepsy was linked to lunar cycles.
ii. The contrast is profound: “When Moses came down from the mountain he was confronted by Israel’s apostasy (Exodus 32:15–20); so on Jesus’ return from the mountain He enters a scene of spiritual conflict and unbelief.” (France)
iii. “There the mountain; now the valley. There glorified saints; here the lunatic. There the King in His heavenly glory; here the representatives of baffled and beaten faith.” (Morgan)
iv. “It is easy to feel Christian in the moment of prayer and meditation; it is easy to feel close to God when the world is shut out. But that is not religion — that is escapism. Real religion is to rise from our knees before God to meet men and the problems of the human situation.” (Barclay)
b. So I brought him to Your disciples, but they could not cure him: Even though the disciples had previously cast out demons, they failed here. The man, wisely, brought the matter to Jesus when His disciples failed.
Luke 10:17, NKJV – “Then the seventy returned with joy, saying, ‘Lord, even the demons are subject to us in Your name.’”
i. There are ranks among demonic beings. Ephesians 6:12 reveals the structure of spiritual opposition.
Ephesians 6:12, NKJV – “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.”
ii. This demon was of a stronger rank—more stubborn and entrenched. Even though Matthew 10:8 records that Jesus gave the disciples power over unclean spirits, this kind resisted them.
Matthew 10:8, NKJV – “Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give.”
iii. Their failure was instructive:
It taught them not to rely on habit or previous victories.
It reminded them of the unique power and presence of Christ.
It deepened their awareness of dependence on the Lord.
It humbled them, sending them back to Jesus for answers.
iv. “They were confounded at their want of success—but not at their want of faith, which was the cause of their miscarriage!” (Clarke)
2. (Matthew 17:17–21) Jesus easily casts the demon out.
Then Jesus answered and said, “O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to Me.” And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour. Then the disciples came to Jesus privately and said, “Why could we not cast it out?” So Jesus said to them, “Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you. However, this kind does not go out except by prayer and fasting.”
a. O faithless and perverse generation, how long shall I be with you? Jesus expressed sorrow and frustration, not only with the general unbelief of the crowds, but especially with His own disciples’ lack of faith. His time before the crucifixion was short, and they should have been progressing further in spiritual maturity.
b. Jesus rebuked the demon and it came out of him: Christ displayed sovereign authority over even the most entrenched spiritual forces. What was impossible for the disciples was immediate for Jesus. The healing was instant—“from that very hour.”
c. Because of your unbelief: Jesus placed the blame squarely on the disciples’ lack of faith. The power to do miracles had already been given to them, but without faith, that authority was ineffective.
i. Hebrews 11:6, NKJV – “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.”
ii. “There are some things which are obtained by a stronger faith, and by more fervent and importunate prayers, than others are. A mercy sometimes seems to come out of the hand of God with more difficulty, and wrestling for it.” (Poole)
iii. As Clarke observes: “When the ministers of the Gospel find their endeavors, with respect to some places or persons, ineffectual, they should come, by private prayer, to Christ, humble themselves before Him, and beg to be informed whether some evil in themselves have not been the cause of the unfruitfulness of their labors.”
d. If you have faith as a mustard seed: The size of the faith is not the focus—rather, the type of faith. A genuine, living faith, even if small, can accomplish great things. The mustard seed was proverbially the smallest of seeds known to Jewish hearers.
i. Matthew 13:31–32, NKJV – “Another parable He put forth to them, saying: ‘The kingdom of heaven is like a mustard seed, which a man took and sowed in his field… but when it is grown it is greater than the herbs and becomes a tree.’”
ii. “The eye cannot see itself... you may, in like manner, see the evidence of your faith, but you cannot look at the faith itself. Faith looks away from itself to the object of faith, even to Christ.” (Spurgeon)
e. You will say to this mountain, ‘Move from here to there,’ and it will move: This is a Jewish idiom for removing obstacles that seem immovable. Jesus used it to show that active, living faith can confront and overcome overwhelming challenges.
f. This kind does not go out except by prayer and fasting: Not all spiritual battles are the same. Some require more intensity, more spiritual preparation, more submission before God.
i. Prayer is dependence on God. Fasting is denial of self. Together, they indicate deep humility and serious focus.
ii. Spurgeon noted: “He that would overcome the devil in certain instances must first overcome heaven by prayer, and conquer himself by self-denial.”
iii. Prayer and fasting demonstrate:
A willingness to identify with the afflicted.
An appreciation of the power of the enemy.
A deeper dependence upon divine power.
A readiness to sacrifice and fight spiritually for deliverance.
D. Look forward to the death and resurrection of Jesus.
1. (Matthew 17:22–23) Jesus reminds His disciples about His future sufferings.
Now while they were staying in Galilee, Jesus said to them, “The Son of Man is about to be betrayed into the hands of men, and they will kill Him, and the third day He will be raised up.” And they were exceedingly sorrowful.
a. “The Son of Man is about to be betrayed”: Jesus gave His disciples another clear, prophetic announcement of His impending betrayal, death, and resurrection. This wasn’t new information, but a repeated warning, emphasizing how central His death was to His mission. Yet, the disciples were still not ready to grasp its necessity. Their sorrow overshadowed their understanding of victory.
Luke 24:6–8, NKJV – “He is not here, but is risen! Remember how He spoke to you when He was still in Galilee, saying, ‘The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.’ And they remembered His words.”
b. “And the third day He will be raised up”: Jesus consistently paired the prediction of His death with the promise of His resurrection. Yet the disciples, consumed with fear and sorrow, failed to comprehend this hope.
Their sorrow—“they were exceedingly sorrowful”—demonstrates their limited spiritual understanding. The resurrection was not yet real to them; only the cross loomed in their minds. They expected a conquering Messiah, not a suffering Savior.
2. (Matthew 17:24–26) Time to pay the temple tax.
When they had come to Capernaum, those who received the temple tax came to Peter and said, “Does your Teacher not pay the temple tax?” He said, “Yes.” And when he had come into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?” Peter said to Him, “From strangers.” Jesus said to him, “Then the sons are free.”
a. “Does your Teacher not pay the temple tax?” This was a reference to the half-shekel tax required of every Jewish male above the age of twenty for the upkeep of the temple, as described in Exodus 30:13–16.
Exodus 30:13–14, NKJV – “This is what everyone among those who are numbered shall give: half a shekel according to the shekel of the sanctuary… Everyone included among those who are numbered, from twenty years old and above, shall give an offering to the Lord.”
i. It was considered a pious act to pay it, and most rabbis did. However, there were divisions: the Sadducees rejected the practice, and the Qumran community paid it only once in a lifetime.
ii. Collections for the tax typically occurred one month before Passover. This moment, then, places Jesus in Capernaum roughly a month before His final journey to Jerusalem and the crucifixion.
iii. After A.D. 70, the Romans redirected this tax to the temple of Jupiter in Rome. The fact that Matthew includes the story at all suggests his Gospel was likely written before the destruction of the temple.
b. “From whom do the kings of the earth take customs or taxes, from their sons or from strangers?” Jesus used a common-sense analogy: earthly kings do not tax their own children. The point was clear—Jesus, the Son of God, was not obligated to pay a temple tax for His Father’s house.
i. Rabbis and priests were typically exempt from the temple tax. Jesus’ logic shows that if anyone was exempt, it was the Son of God Himself.
ii. Peter, quick to answer, likely gave a hasty affirmation to maintain public honor, not realizing the theological implications. Jesus gently corrected his thinking by reminding him of divine sonship and kingdom freedom.
3. (Matthew 17:27) Jesus pays the tax anyway, and by miraculous provision.
“Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you.”
a. “Nevertheless, lest we offend them”: Though not obligated to pay the tax, Jesus chose to do so in order to avoid unnecessary controversy. This was not compromise of truth but an act of humility and consideration for weaker consciences.
Romans 14:19, NKJV – “Therefore let us pursue the things which make for peace and the things by which one may edify another.”
i. The Greek verb skandalizō (translated “offend”) means to set a stumbling block. Jesus chose not to become an unnecessary stumbling block to others, even when He had every right to stand on principle.
ii. As Barclay notes, “We must not only do our duty, we must go beyond duty, in order that we may show others what they ought to do.”
b. “Cast in a hook”: Peter was a net fisherman by trade, not a hook-and-line angler. This method was unfamiliar and humbling for a professional like Peter. Yet it was the precise instruction of Jesus, teaching him submission to divine provision.
c. “Take that and give it to them for Me and you”: This miracle is subtle yet powerful. The coin—likely a stater (equal to two drachmas)—was the exact amount needed for both men. The provision came not from their resources but directly from the hand of God.
Philippians 4:19, NKJV – “And my God shall supply all your need according to His riches in glory by Christ Jesus.”
i. Spurgeon beautifully observes: “Thus the great Son pays the tax levied for His Father’s house; but He exercises His royal prerogative in the act, and takes the shekel out of the royal treasury. As man He pays, but first as God He causes the fish to bring Him the shekel in its mouth.”
ii. Jesus' payment for Peter foreshadows the substitutionary work of redemption. Though He owed nothing, He paid Peter’s obligation alongside His own—one act of payment for another, just as His death would cover the debt of others.
2 Corinthians 5:21, NKJV – “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
