The originality of Jesus meets us at every turn. The men of this world seek greatness in self-assertion and resistance - by force and cunning. Christ exhibits it in condescension and patience.

I. THE GREATNESS OF JESUS IS SEEN IN HIS PASSION.

1. His submission there was voluntary.

(1) He foresaw it.

(a) It was predicted. He was perfectly conversant with the prophets.

(b) He enlarged upon their anticipations. How circumstantial are his words (see vers. 22, 23)!

(c) His clear foresight was an ante-Passion.

(2) He could, have avoided it.

(a) For he was "the Son of man." As the true Adam - the innocent and perfect Man - he might have claimed Eden. He was under no obligation to suffer.

(b) But he was also "the Son of God." In this quality he was acknowledged at his Transfiguration (see ver. 5). Under these titles alike equally glorious attributes of Divinity are ascribed to Jesus. He was the Arbiter of life. His own life could not be forfeited without his consent.

(3) Yet he died. The "betrayed" of the Old Version is "delivered up" in the New (ver. 22). His manhood was surrendered by his Godhead. The voluntariness of the sacrifice of Christ was superlative, infinite.

2. Behold now his greatness in the grandeur of his purposes.

(1) In the Passion of Christ we have the most wonderful revelation of God. Where else can we find an equal exhibition of the greatness of his love? It is also the most glorious vindication of his truth (cf. Matthew 26:24; Acts 2:23; Acts 3:18).

(2) Atonement is made for human sin. "They shall kill him." "Without shedding of blood there is no remission."

(3) The gospel has to be authenticated in the resurrection. "And the third day he shall be raised." Death was the necessary prelude to a resurrection. Note the occasion of the sorrow of the disciples. The prospect of the death of their Master swallowed up as it were that of the resurrection, of which also they had been pre-informed. So do the trials and sufferings of this life so fill our minds as to prevent our rejoicing in the blessedness of the glories that are to follow.

(4) To all these great purposes of the Passion of Christ add this, viz. that in it he is our Pattern. The believer is crucified with Christ. And that union with Christ which he finds at the cross carries him back into the life of his earlier history, and forward into the life of his resurrection. Men are at their greatest in this wonderful union with their Lord.

II. THE GREATNESS OF JESUS IS SEEN IN HIS SUBMISSION TO TAXATION.

1. Look at the fact assuming the tax to have been a Roman impost.

(1) Beza and Jerome were of opinion that the tax here, as in ch. 22:7, was paid to Caesar. On that supposition the inquiry may have been, "Is your Master of the opinion of Judas of Galilee, that tribute should not be paid to Caesar?"

(2) Peter took it as matter of course that his Master would pay the tax; but Jesus put the matter to him in an unexpected light. We know Christ only as he reveals himself. The revelation was given, not to the tax gatherer, but to Peter. Truth is variously seen as it is viewed in relation to the world and in relation to Christ. The Word gives a distinct testimony to the worldly and co the spiritual.

(3) But where is the point of the reference to the "kings of the earth"? Might not Jesus, as the "Son of David" and rightful Heir to the throne of Israel, have contested the matter of the tribute to Caesar? As the "Son of man," was he not Heir to the royalty of the whole earth (cf. Genesis 1:26; Psalm 8:4-6; Hebrews 2:6-9)? In this he is "higher than the kings of the earth."

(4) Had Jesus urged these things upon the tax gatherer and contested the matter with Caesar, he would have sought greatness as the men of the world seek it. But to that he would not. stoop. God is in no haste. At the proper time "he will take to himself his great power."

(5) So can the sons of God afford to wait for the great day of their public honour when they shall claim the freedom of the universe.

2. Look at the fact understanding the tribute to belong to the temple.

(1) This is the sense in which it is generally taken. A half shekel was expected from every master of a Hebrew family to provide salt for the offerings and other things not otherwise provided for (see Exodus 30:11-16; Nehemiah 10:32).

(2) According to this view, then, our Lord refers to the "kings of the earth" as in contrast to the King of heaven. The temple for whose service the tribute was expected was the house of God; but Jesus was the Son of God - the Prince (cf. Daniel 9:25, 26). So was he Lord of the temple, and free (cf. Malachi 3:1; John 2:16; Hebrews 3:6). Jesus might have claimed exemption upon higher ground than that on which exemption was conceded to the priests who ministered in the temple.

(3) Those who are Christ's share in his rights as the sons of God. Hence the manner in which Jesus associates Peter with himself in this matter of the tribute. "For me and thee" (ver. 27). The disciples of Jesus, like the priests that ministered in the temple, should be free. And here is a hint that disciples of Jesus should be released from Levitical obligations in general.

(4) Instead of arguing this question with the collector, Jesus left it to be disposed of by the issue of events. How truly great is he in his calm self-possession!

3. Now look at the manner of his submission.

(1) He waives his claim in tenderness toward the prejudices of men. "Lest we should offend them." Note: Men occupied in worldly concerns are most ready to be offended with the saints in money matters. Lest these persons, being ignorant of his Divine character, should impute his refusal to impiety. Love will conciliate prejudice.

(2) Consider further the extent to which he carried that tenderness. A miracle is wrought to avoid giving offence. How original is the conduct of Christ in this! How great is he in that originality!

(3) Here, then, is our Example. The loving Spirit will do anything for peace but sacrifice justice and truth (cf. 1 Corinthians 8:13; Romans 16:13). Note: The business of Christians is with the morals of the world rather than with the politics of nations. In improving the morals of the world they go to the very root of the evils in the politics of nations.

4. View the greatness of Jesus in his superiority to the world.

(1) He elected poverty. What poverty is this! He has not in possession fifteen pence to satisfy a collector of tribute. Note: The original disciples did not follow him for worldly gain. His high example may reconcile his disciples to privation.

(2) But what resources are associated with this poverty! The miracle of the fish showed omnipotence and omniscience in many ways. The fish must be taken; it must be taken immediately; it must bring up money; the first fish must bring it up; the coin must be a stater. Note: The disciples of Jesus in their poverty may trust his providence. He can as surely supply their needs without as by miracle.

(3) The poverty of Jesus was voluntary. The power which commanded that stater could have summoned boundless wealth. It is Christ-like to forego opportunities of wealth for the kingdom of heaven's sake.

(4) When will men discern it practically, that there are better things than money? - J.A.M.

1. In rapid succession the Saviour brings before His disciples the great facts in His history as the Mediator — facts which have the most direct bearing on man's redemption and spiritual recovery.

2. His complete knowledge of His future, and the calm magnanimity with which He talked about these stupendous events, demonstrate Him to be superhuman.

3. What considerate kindness toward His disciples does this evince. For it was not only necessary that their material notions of His mission should be corrected (Luke 9:43, 44); but still more necessary that they should be prepared for these wonderful events, so that when they come they should regard them as the fulfilment of His prediction and an argument for faith.

I. THE SAVIOUR FORTELLING THE GREAT FACTS IN HIS HISTORY AS MEDIATOR

1. He foretells His betrayal — "Betrayed into the hands of men" — The men to whom He was allied by nature, and from whom He might therefore expect pity and tenderness; men whom He had undertaken to save, and from whom therefore He might expect honour and gratitude; but these were His persecutors and murderers" (Acts 2:23).

2. He foretells His passion and death. His being " killed " was the mortal termination of His sufferings, and nothing less would satisfy the rage of His foes.(1) The manner of His death is expressly mentioned (Matthew 20:17-19).(2) The Saviour declares the necessity of His sufferings and death (Matthew 16:21). This necessity was independent of prophecy. To accomplish His redeeming purposes He "must " suffer and die. God cannot forgive sin on the ground of mercy.(3) The voluntariness of His sufferings and death is manifest. He foreknew all. He could have escaped all. He was free. The will of the Father did not coerce the Son. Besides, there can be no merit in exacted suffering. Herein, behold the wonderful love of Jesus! (John 10:18; Romans 5:5, 6).

3. He foretells His resurrection. This event is not only the crowning evidence of His claims, and the commencement of His state of exaltation, but the demonstration of the sufficiency of His atonement (Romans 4:24, 25; Romans 1:3, 4: 8:34; Acts 17:31). If we are true believers we have a personal interest in every part of His mediatorial work.

II. THE DISCIPLES SORROWING EXCEEDINGLY BUT IMPROPERLY. There is no evidence that their" sorrow was on account of the sins involved in these coming events. And though it showed their love to their Master, it also disclosed their ignorance of the real character of His mission.

1. For if it was sorrow for themselves it was improper, because the accomplishment of these facts were essential to their happiness (John 16:7). How often we regret the loss which serves our highest interest!

2. If it was sorrow for their fellow-men it was improper, for His sufferings, etc., were the only means of their redemption and spiritual recovery.

3. If it was sorrow for their loved Master and Lord it was improper, for His sufferings, etc., were an essential part of His great plan, and the prelude to His glory (1 Peter 1:11). In His deepest agonies, He is an object for praise not pity — commendation not commiseration.

(A. Tucker.)

Elias, Elijah, James, Jesus, John, Peter, SimonCapernaum, Galilee, High MountainAbode, Betrayed, Delivered, Galilee, Gathering, Hands, Staying, Travelling1. The transfiguration of Jesus.
14. He heals the boy with a demon,
22. foretells his own passion,
24. and pays tribute.

Matthew 17:22

     5738   sons

Matthew 17:22-23

     1424   predictions
     2221   Christ, Son of Man
     2363   Christ, preaching and teaching
     2411   cross, predictions
     2530   Christ, death of
     2545   Christ, opposition to
     2560   Christ, resurrection

January 18. "That Take and Give for Me and Thee" (Matt. xvii. 27).
"That take and give for Me and thee" (Matt. xvii. 27). There is a beautiful touch of loving thoughtfulness in the account of Christ's miracle at Capernaum in providing the tribute money. After the reference to Peter's interview with the tax collector, it is added, "When he came into the house Jesus prevented him," that is, anticipated him, as the old Saxon word means, by arranging for the need before Peter needed to speak about it at all, and He sent Peter down to the sea to find the piece of gold …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The King in his Beauty
'And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, 2. And was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. 3. And, behold, there appeared unto them Moses and Elias talking with Him. 4. Then answered Peter, and said unto Jesus. Lord, it is good for us to be here: if Thou wilt, let us make here three tabernacles; one for Thee, and one for Moses, and one for Elias. 5. While he …
Alexander Maclaren—Expositions of Holy Scripture

The Secret of Power
'Then came the disciples to Jesus apart, and said, Why could not we cast him out? 20. And Jesus said unto them, Because of your unbelief.'--MATT. xvii. 19, 20. 'And when He had called unto Him His twelve disciples, He gave them power against unclean spirits to cast them out.' That same power was bestowed, too, on the wider circle of the seventy who returned again with joy, saying, 'Lord, even the devils are subject unto us through Thy name.' The ground of it was laid in the solemn words with which …
Alexander Maclaren—Expositions of Holy Scripture

The Coin in the Fish's Mouth
'And when he was come into the house, Jesus prevented him, saying, What thinkest them, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? 26. Peter saith unto Him, Of strangers. Jesus saith unto him, Then are the children free.'--MATT. xvii. 25, 26. All our Lord's miracles are 'signs' as well as 'wonders.' They have a meaning. They not only authenticate His teaching, but they are themselves no inconsiderable portion of the teaching. They are not …
Alexander Maclaren—Expositions of Holy Scripture

Again on the Words of the Gospel, Matt. xvii. , Where Jesus Showed Himself on the Mount to his Three Disciples.
1. We heard when the Holy Gospel was being read of the great vision on the mount, in which Jesus showed Himself to the three disciples, Peter, James, and John. "His face did shine as the sun:" this is a figure of the shining of the Gospel. "His raiment was white as the snow:" [2666] this is a figure of the purity of the Church, to which it was said by the Prophet, "Though your sins be as scarlet, I will make them white as snow." [2667] Elias and Moses were talking with Him; because the grace of the …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xvii. 1, "After Six Days Jesus Taketh with Him Peter, and James, and John his Brother," Etc.
1. We must now look into and treat of that vision which the Lord showed on the mount. For it is this of which He had said, "Verily I say unto you, there be some standing here which shall not taste of death till they see the Son of Man in His Kingdom." [2643] Then began the passage which has just been read. "When He had said this, after six days He took three disciples, Peter, and James, and John, and went up into a mountain." [2644] These three were those "some," of whom He had said, "There be some …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xvii. 19, "Why could not we Cast it Out"? Etc. , and on Prayer.
1. Our Lord Jesus Christ reproved unbelief even in His own disciples, as we heard just now when the Gospel was being read. For when they had said, "Why could not we cast him out?" He answered, "Because of your unbelief." [2669] If the Apostles were unbelievers, who is a believer? What must the lambs do, if the rams totter? Yet the mercy of the Lord did not disdain them in their unbelief; but reproved, nourished, perfected, crowned them. For they themselves, as mindful of their own weakness, said …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xvii. 21, "How Oft Shall My Brother Sin against Me," Etc.
1. Yesterday the holy Gospel warned us not to neglect the sins of our brethren: "But if thy brother shall sin against thee, rebuke him between him and thee alone. If he shall hear thee, thou hast gained thy brother. But if he shall refuse to hear thee, take with thee two or three more; that in the mouth of two or three witnesses, every word may be established. And if he shall neglect to hear them too, tell it to the Church. But if he shall neglect to hear the Church, let him be unto thee as an heathen …
Saint Augustine—sermons on selected lessons of the new testament

A Desperate Case --How to Meet It
How great the difference between Moses and Christ! When Moses had been forty days upon the mountain-top, he underwent a kind of transfiguration, so that his face shone with exceeding brightness when he came down among the people, and he was obliged to put a veil over his face; for they could not bear to look upon his glory. Not so our Saviour! He had been really transfigured with a greater glory than Moses could ever know, and yet, as he came down from the mount, whatever radiance shone upon his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

Jesus Only
This morning, in trying to dwell upon the simple sight of "Jesus only," we shall hold it up as beyond measure important and delightful, and shall bear our witness that as it was said of Goliath's sword, "there is none like it," so may it be said of fellowship with "Jesus only." We shall first notice what might have happened to the disciples after the transfiguration; we shall then dwell on what did happen; and then, thirdly, we shall speak on what we anxiously desire may happen to those who hear …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 16: 1870

The Transfiguration
(Preached before the Queen.) Matthew xvii. 2 and 9. And he was transfigured before them. . . . And he charged them, saying, Tell the vision to no man, until the Son of Man be risen again from the dead. Any one who will consider the gospels, will see that there is a peculiar calm, a soberness and modesty about them, very different from what we should have expected to find in them. Speaking, as they do, of the grandest person who ever trod this earth, of the grandest events which ever happened upon …
Charles Kingsley—Town and Country Sermons

1 to Pray is as it were to be on Speaking Terms with Me...
1. To pray is as it were to be on speaking terms with Me, and so by being in communion with and abiding in Me to become like Me. There is a kind of insect which feeds upon and lives among grass and green leaves and becomes like them in colour. Also the polar bear dwelling among the white snows has the same snowy whiteness, and the tiger of Bengal bears upon its skin the marks of the reeds among which it lives. So those, who by means of prayer abide in communion with Me partake, with the saints and …
Sadhu Sundar Singh—At The Master's Feet

Return to Galilee. The Passion Foretold.
^A Matt. XVII. 22, 23; ^B Mark IX. 30-32; ^C Luke IX. 43-45. ^b 30 And they went forth from thence [from the region of Cæsarea Philippi], and passed through Galilee [on his way to Capernaum]; and he would not that any man should know it. [He was still seeking that retirement which began on the journey to Tyre. See page 399. This is the last definite mention of that retirement, but we find it referred to again at John vii. 3, 4. See page 439.] 31 For he taught his disciples [the reason for his …
J. W. McGarvey—The Four-Fold Gospel

Jesus Pays the Tribute Money.
(Capernaum, Autumn, a.d. 29) ^A Matt. XVII. 24-27. ^a 24 And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay the half-shekel? [The law of Moses required from every male of twenty years and upward the payment of a tax of half a shekel for the support of the temple (Ex. xxx. 12-16; II. Chron. xxiv. 5, 6). This tax was collected annually. We are told that a dispute existed between the Pharisees and Sadducees as to whether the payment …
J. W. McGarvey—The Four-Fold Gospel

The Transfiguration.
THE great confession of Peter, as the representative Apostle, had laid the foundations of the Church as such. In contradistinction to the varying opinions of even those best disposed towards Christ, it openly declared that Jesus was the Very Christ of God, the fulfilment of all Old Testament prophecy, the heir of Old Testament promise, the realisation of the Old Testament hope for Israel, and, in Israel, for all mankind. Without this confession, Christians might have been a Jewish sect, a religious …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Last Events in Galilee - the Tribute-Money, the Dispute by the Way, the Forbidding of Him who could not Follow with the Disciples, and The
Now that the Lord's retreat in the utmost borders of the land, at Cæsarea Philippi, was known to the Scribes, and that He was again surrounded and followed by the multitude, there could be no further object in His retirement. Indeed, the time was coming that He should meet that for which He had been, and was still, preparing the minds of His disciples - His Decease at Jerusalem. Accordingly, we find Him once more with His disciples in Galilee - not to abide there, [3743] nor to traverse it …
Alfred Edersheim—The Life and Times of Jesus the Messiah

On the Morrow of the Transfiguration
IT was the early dawn of another summer's day when the Master and His disciples turned their steps once more towards the plain. They had seen His Glory; they had had the most solemn witness which, as Jews, the could have; and they had gained a new knowledge of the Old Testament. It all bore reference to the Christ, and it spake of His Decease. Perhaps on that morning better than in the previous night did they realise the vision, and feel its calm happiness. It was to their souls like the morning-air …
Alfred Edersheim—The Life and Times of Jesus the Messiah

William Ellery Channing.
We are far from placing Dr. Channing, the great leader of American Unitarianism, and one of the brightest ornaments of American literature (born 1780, at Newport, Rhode Island; died 1842, at Bennington, Vermont), in the company of unbelievers. Although heretical on the fundamental articles of the Holy Trinity, the Divinity of Christ, and the Atonement, he was, in his way, a worshiper of Jesus, and exhibited the power of his holy example in his lovely character and written works. He was deeply penetrated …
Philip Schaff—The Person of Christ

Thirteenth Lesson. Prayer and Fasting;'
Prayer and fasting;' Or, The Cure of Unbelief. Then came the disciples to Jesus apart, and said, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, nothing shall be impossible to you. Howbeit this kind goeth not out but by prayer and fasting'--Matt. xvii. 19-21. WHEN the disciples saw Jesus cast the evil spirit out of the epileptic whom they could not cure,' they asked the Master for the …
Andrew Murray—With Christ in the School of Prayer

Instructions for those who have Attained to the Prayer of Quiet. Many Advance So Far, but Few Go Farther.
1. Let us now go back to the subject. This quiet and recollection of the soul makes itself in great measure felt in the satisfaction and peace, attended with very great joy and repose of the faculties, and most sweet delight, wherein the soul is established. [1] It thinks, because it has not gone beyond it, that there is nothing further to wish for, but that its abode might be there, and it would willingly say so with St. Peter. [2] It dares not move nor stir, because it thinks that this blessing …
Teresa of Avila—The Life of St. Teresa of Jesus

A Homily Delivered on the Saturday Before the Second Sunday in Lent --On the Transfiguration, S. Matt. xvii. 13-Jan
A Homily delivered on the Saturday before the Second Sunday in Lent--on the Transfiguration, S. Matt. xvii. 1-13 I. Peter's confession shown to lead up to the Transfiguration. The Gospel lesson, dearly-beloved, which has reached the inner hearing of our minds through our bodily ears, calls us to the understanding of a great mystery, to which we shall by the help of God's grace the better attain, if we turn our attention to what is narrated just before. The Saviour of mankind, Jesus Christ, in founding …
Leo the Great—Writings of Leo the Great

Fourth Sunday after Epiphany
Text: Romans 13, 8-10. 8 Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself. 10 Love worketh no ill to his neighbor; love therefore is the fulfilment of the law. CHRISTIAN LOVE AND THE COMMAND TO LOVE. 1. This, like the two …
Martin Luther—Epistle Sermons, Vol. II

Letter Lvii to the Duke and Duchess of Lorraine
To the Duke and Duchess of Lorraine [87] He thanks them for having hitherto remitted customs [or tolls, but asks that they will see that their princely liberality is not interfered with by the efforts of their servants. To the Duke and Duchess of Lorraine, Bernard, Abbot of Clairvaux, sends greeting, and prays that they may so lovingly and purely rejoice in each other's affection that the love of Christ alone maybe supreme in them both. Ever since the needs of our Order obliged me to send for necessaries …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

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