1. What does it mean to be transfigured?
The verb (metamorphoō) denotes a transformation of the essential form, proceeding from within, and is used in Rom 12:2 and 2 Cor 3:18 of the spiritual transformation that characterizes Christians as the new nature is manifested in them. Though for believers this transformation is a gradual experience, to be completed when Christ is seen (2 Cor 3:18; 1 Jn 3:2), in the case of Jesus, the glorious form that was usually veiled was briefly displayed.—WBC
The word transfigured is a very interesting word. It is the word metamorphosis, which means "a change of form or structure." The little woolly caterpillar will someday become a beautiful butterfly by the process of metamorphosis. This body that I have today, filled with infirmity and cancer, will someday be transfigured, and even those who are alive at the coming of Christ will be changed, transfigured. This is the hope of humanity.—JVM
2. How does this “transfiguration” relate to the previous chapter?
It seems a great pity, as intimated in our closing remarks in the previous chapter, that its final verse was not made the opening one of this seventeenth chapter.
I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom." Matt 16:28
Note: The scripture is θεόπνευστος theopneustos (theh-aw-knew-tos) given by inspiration of God and inerrant, but the chapter and verse divisions are not and are sometimes arbitrary. The present chapter divisions in our Bibles were invented in 1205 by Stephen Langton, a professor in Paris (he later became Archbishop of Canterbury), who put these into a Vulgate edition of the Bible. These chapter divisions were first used by the Jews in 1330 for the Hebrew Old Testament in a manuscript and for a printed edition in 1516. This system of chapter divisions likewise came into the Greek manuscripts of the New Testament in the 1400s.
It was Robert Stephanus, a Parisian book printer, whose versification of the Bible has prevailed to the present. He took over the verse divisions already indicated in the Tanakh Hebrew Bible, our Old Testament by the soph pasuq ( הָאָֽרֶץ׃ )and assigned numbers to them within the chapter divisions already assigned by Stephan Langton.
According to his son: “While riding on horseback from Paris to Lyons he affixed his own verse divisions to the New Testament and numbered them within Langton’s chapter divisions. Consequently the quality of his work was not the best.”
In the corresponding accounts in both Mark and Luke, Matt 16:28 is linked directly with the transfiguration scene. It is, in fact, the key to a right understanding of this glorious vision that was intended to be a representation of “the kingdom of God come with power.” This is confirmed for us by the apostle Peter, who, in his second epistle, says, “We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty … when we were with him in the holy mount” (2 Peter 1:16, 18). There the Savior appeared in that glory in which He will be manifested when He returns to take His great power and reign (Rev. 11:17).
“The purpose of the transfiguration was primarily confirmation. It confirmed several vital facts. One of these was the reality of a future kingdom. The very fact that the transfiguration took place attests this. The presence of Old Testament saints on earth with Christ in a glorified state is the greatest possible verification of the kingdom promises in the Old Testament. The reality of this kingdom is also evident from the connection of the transfiguration with the promise of Matthew 16:27-28. The Son of Man was going to come one day to judge the world and establish His kingdom (Matthew 16:27). As an earnest of the coming of the kingdom three disciples were permitted to see the Son of Man in His kingdom (Matthew 16:28). This is exactly the manner in which Peter uses the transfiguration (2 Peter 1:16-21).” CN
Jesus’ physical transformation was a reminder of the glory he had before he became man and a preview of his future exaltation. ESV
3. Why would Moses and Elijah be there as well?
Moses represented The Law and Elijah represented The Prophets. The two heavenly saints who appeared with Him in glory depict two groups of believers who will share the kingdom with Him. Moses represents those who, having died, will be raised in glorified bodies, and Elijah depicts all believers who at the Rapture will be caught up to heaven without passing through death. 
The three favored apostles who beheld His glory and heard the Father’s voice speak of Israel restored to the Lord in the latter day and so entering into the blessing of the kingdoms. The scene at the foot of the mountain illustrates the effect of the second advent, binding Satan and giving to the troubled nations deliverance from his power. IC
4 Peter said to Jesus, "Lord, it is good for us to be here. If you wish, I will put up three shelters--one for you, one for Moses and one for Elijah." 5 While he was still speaking, a bright cloud enveloped them, and a voice from the cloud said, "This is my Son, whom I love; with him I am well pleased. Listen to him!" 6 When the disciples heard this, they fell facedown to the ground, terrified. 7 But Jesus came and touched them. "Get up," he said. "Don't be afraid." 8 When they looked up, they saw no one except Jesus.
4. What is old, foot in the mouth, Peter doing now?
Simon Peter could never resist an opportunity to make a speech. Every occasion was an auspicious one for him. He generally got to his feet to say something, and usually it was to say the wrong thing -- that is, until the Day of Pentecost. But here it is the wrong thing; he should have kept quiet. God Himself rebukes him, as we shall see, because he was attempting to place Moses and Elijah on the same plane with the Lord Jesus. Luke offers the explanation for this indiscretion of Peter's by stating, "... not knowing what he said" (Luke 9:33). And there are a lot of folk who talk without knowing what they are saying! Peter was rebuked. He should have kept still. JVM
Peter still does not have a clear understanding of who Jesus, just as many today. He is much more than a prophet or a great teacher or an advocate for the poor. He is equal with God and is indeed God.
“I will make three tabernacles here” The implication was “Let’s stay up here. This experience was so wonderful and spiritual.” In some ways this functions like the temptation experiences in another way for Jesus to bypass the cross. This was possibly the reason why this account was preserved for us—Jesus showing Himself to be truly God to the disciples and their attempt to turn Him away from His predestined death. NET
5. Why would the disciples be so afraid?
17:6 “they fell face down to the ground and were terrified ”
The people of the Bible believed that to see God was to die.
But," he said, "you cannot see my face, for no one may see me and live." 21 Then the Lord said, "There is a place near me where you may stand on a rock. 22 When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. 23 Then I will remove my hand and you will see my back; but my face must not be seen." Ex 33:20-23
God’s voice terrified these Apostles as it had earlier terrified the people of God at Mt. Sinai.
On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast. Everyone in the camp trembled. Ex 19:16
Remember, Matthew presented Jesus as the second law giver, or the second Moses.
The Lord your God will raise up for you a prophet like me from among your own brothers. You must listen to him. Deut 18:15. NET
Revelation 1:12-18 (NKJV) Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, 13 and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. 14 His head and hair were white like wool, as white as snow, and His eyes like a flame of fire;……………. 17 And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, "Do not be afraid; I am the First and the Last. 18 I am He who lives, and was dead, and behold, I am alive forevermore. Amen.
As they were coming down the mountain, Jesus instructed them, "Don't tell anyone what you have seen, until the Son of Man has been raised from the dead." 10 The disciples asked him, "Why then do the teachers of the law say that Elijah must come first?" 11 Jesus replied, "To be sure, Elijah comes and will restore all things. 12 But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands." 13 Then the disciples understood that he was talking to them about John the Baptist.
6. How are John the Baptist and Elijah connected?
"See, I will send you the prophet Elijah before that great and dreadful day of the Lord comes. 6 He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse." Mal 4:5-6 (NIV)
And if you are willing to accept it, John himself is Elijah who was to come. 15 He who has ears to hear, let him hear Matt 11:14-15 (NASB)
The thought is parallel to that of 3:1. Prior to the Day of the Lord a heaven-sent messenger would prepare the way. The parallelism alone warrants the identification of Elijah as John the Baptist. However, the Gospels also make it clear that the coming "prophet" was not to be Elijah the Tishbite but one of like spirit and power —WBC
And as John announced the coming Christ, who was to baptize with the Holy Ghost, i.e. to enlighten, change, and purify the heart, that the reform might be complete, both outward and inward, he may be said, in the strictest sense of the word, to have fulfilled the prophecy: and that he was the Elijah mentioned by Malachi, the words of Gabriel to the virgin Mary prove; Luke 1:17. And he (John) shall go before him (Christ) 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, etc.; and that his ministry was powerfully effectual for this purpose, we have already seen. ACC
14 When they came to the crowd, a man approached Jesus and knelt before him. 15 "Lord, have mercy on my son," he said. "He has seizures and is suffering greatly. He often falls into the fire or into the water. 16 I brought him to your disciples, but they could not heal him." 17 "O unbelieving and perverse generation," Jesus replied, "how long shall I stay with you? How long shall I put up with you? Bring the boy here to me."
7. Doesn’t the response of Jesus sound a little rude?
It almost sounds like Jesus is rebuking the father of the demon possessed boy for bringing him at all, but not so, he was chastising his own disciples for their lack of ability due to their weak faith and spiritual unpreparedness.
This was probably the worst case which had been brought to the attention of Jesus. It was also a sad situation because the disciples were impotent. The Lord rebuked His disciples, and then He rebuked the demon. This is probably the worst case of demon possession our Lord dealt with. JVM
8. What kind of disease did the boy have?
A much more detailed account of this ailment is found in Mark 9:17-27.
17 A man in the crowd answered, "Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. 18 Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not." 19 "O unbelieving generation," Jesus replied, "how long shall I stay with you? How long shall I put up with you? Bring the boy to me." 20 So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth. 21 Jesus asked the boy's father, "How long has he been like this?" "From childhood," he answered. 22 "It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us." 23 "'If you can'?" said Jesus. "Everything is possible for him who believes." 24 Immediately the boy's father exclaimed, "I do believe; help me overcome my unbelief!" 25 When Jesus saw that a crowd was running to the scene, he rebuked the evil spirit. "You deaf and mute spirit," he said, "I command you, come out of him and never enter him again." 26 The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, "He's dead." 27 But Jesus took him by the hand and lifted him to his feet, and he stood up.
The term “epilepsy” was literally the term “moon struck” or “lunatic.” This particular illness was caused by a demon. There is a major attempt in the New Testament to differentiate between demon possession, which often causes physical ailments, and physical disease itself. This was an account of an exorcism, not a healing. NET
18 Jesus rebuked the demon, and it came out of the boy, and he was healed from that moment. 19 Then the disciples came to Jesus in private and asked, "Why couldn't we drive it out?" 20 He replied, "Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, 'Move from here to there' and it will move. Nothing will be impossible for you. 21 ……………..
9. Verse 21 is omitted, why is that?
21 [ But this kind does not go out except by prayer and fasting."] Textual variant
Why are their textual variants. Verse 21 is omitted by the best manuscripts, being an interpolation from Mk 9:29.—WBC
And He said to them, "This kind cannot come out by anything but prayer." Mark 9:29
There are over 25,000 ancient NT manuscripts and parts of manuscripts, many in different languages and writers. These were hand copied and passed from person to person and place to place. There is a remarkable 99.5% agreement among all the different texts, but there are some differences. The best and earliest manuscripts do not include verse 21, it is thought that since it is included in Marks account, it was added later.
10. Why couldn’t the disciples heal the demon possessed boy?
Why could we not drive it out? When Christ sent the disciples out (10:6–8), He explicitly commissioned them to do these kinds of miracles. Less than a year later, they failed where they had once succeeded. Christ’s explanation for their failure was that their faith was deficient (v. 20). The deficiency did not consist in a lack of confidence; they were surprised that they could not cast out this demon. The problem probably lay in a failure to make God—rather than their own gifts—the object of their confidence. True faith, by Christ’s definition, always involves surrender to the will of God. What He was teaching here is nothing like positive-thinking psychology. He was saying that both the source and the object of all genuine faith—even the weak, mustard-seed variety—is God. And “nothing will be impossible with God” MSN
22 When they came together in Galilee, he said to 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 to life." And the disciples were filled with grief.
11. Why were they filled with grief?
The Galilean ministry of the unrecognized King was soon to come to a close. He foresaw all that would befall Him at the hands of man, but He looked beyond with prophetic eye to His resurrection when God was to bring Him back from the dead. So often had He spoken of this and so plainly that it seems incredible that the disciples should have failed to comprehend His words. Yet so it was. Not until all had been fulfilled did they recall and understand that of which He had spoken so definitely. IC
It’s a bit like the “Good Friday” thing. Crucifixion of Jesus was a brutal and horrible thing, but for us it was a good thing.
And if Christ has not been raised, your faith is futile and you are still in your sins. 1 Cor. 15:17
Both of the Gospel parallels in Mark (9:32) and Luke (9:45) add that they did not understand but were afraid to ask.
24 After Jesus and his disciples arrived in Capernaum, the collectors of the two-drachma tax came to Peter and asked, "Doesn't your teacher pay the temple tax?" 25 "Yes, he does," he replied. When Peter came into the house, Jesus was the first to speak. "What do you think, Simon?" he asked. "From whom do the kings of the earth collect duty and taxes--from their own sons or from others?" 26 "From others," Peter answered. "Then the sons are exempt," Jesus said to him. 27 "But so that we may not offend them, go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours."
12. Why would Jesus have to pay taxes, he had no income, owned no property, had no bank accounts or investments?
—the double drachma; a sum corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual tax,
Each one who crosses over to those already counted is to give a half shekel, according to the sanctuary shekel, which weighs twenty gerahs. This half shekel is an offering to the Lord. 14 All who cross over, those twenty years old or more, are to give an offering to the Lord. 15 The rich are not to give more than a half shekel and the poor are not to give less when you make the offering to the Lord to atone for your lives. Ex 30:13-15
Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in Mt 17:25 was a civil one. The whole teaching of this very remarkable scene depends upon this distinction. JFB
A half-shekel tax (equivalent to about two days’ wages) collected annually from every male over 20, for the upkeep of the temple. As kings did not tax their own sons, technically, Jesus, as God’s son, was exempt from the tax. But to avoid offense, He paid on behalf of Himself and Peter.MSN
Jesus is trying to show Peter that just as the royal family is exempt from tax, so He, as the Son of God, would not be obligated to pay for the support of God's house. JVM
They that received tribute - money [οι τα διδραχμα λαμβανοντες] . Rev., They that received the half - shekel. Every male Israelite of age, including proselytes and manumitted Jews, was expected to pay annually for the temple - service a half - shekel or didrachm, about thirty - five cents. This must be paid in the ancient money of Israel, the regular half - shekel of the treasury; and the money - changers, therefore, were in demand to change the current into the temple coin, which they did at a rate of discount fixed by law, between four and five cents on every half - shekel. The annual revenue to the money - changers from this source has been estimated at nearly forty - five thousand dollars; a very large sum in a country where a laborer received less than twenty cents for a day's work, and where the good Samaritan left about thirty - three cents at the inn for the keeping of the wounded man. Jesus attacked a very powerful interest when he overthrew the tables of the money - changers. VWS
· MSN…….MacArthur NASB Study Notes
· NIVSN…..NIV Study Notes.
· JVM ….J Vernon McGee,
· ACC …. Adam Clarke’s Commentary
· BN …..Barnes Notes
· WBC…… Wycliffe Bible Commentary
· CN …… Constables Notes
· IC……….Ironside Commentary
· NET………Net Bible Study Notes.
· JFB…………..Jamieson Fausset Brown Commentary
· VWS……………..Vincent Word Studies
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