1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
From the parallel passages we learn that Jesus left the multitude below and went up into the mountain to pray (Luke 9:28-36), and that Peter spoke only because he was afraid (Mark 9:2-9). It is likely that the Transfiguration took place late at night, for the three disciples were heavy with sleep (Luke 9:32), and didn’t return until the next day (Luke 9:37). It was Jesus’ custom to pray during the night, sometimes alone and sometimes with a few of His disciples (Mat 14:23; 26:36; Luke 6:12; Mark 1:35). At night, this experience would have been greatly enhanced.
While Matthew and Mark say the Transfiguration was 6 days after Peter’s confession, Luke says it was about an eight days after (Luke 9:28). Perhaps Matthew counted by the Jewish system (evening to evening) and Luke by the Roman (midnight to midnight). Or maybe Matthew counted exclusive of the first and/or last day(s) while Luke counted inclusive. The Gospels rarely give such specific times, so undoubtedly there is a reason they do so here. Perhaps it serves to pinpoint the Confession upon a Sabbath and the Transfiguration upon the first day of the week. The six days indicate that one week had passed (Luke 13:14; John 12:1), and the Sabbath would be the obvious anchor day for the Apostles’ memory of Peter’s confession in the region of Caesarea Philippi. All Jewish life revolved around the Sabbath. The day of the Transfiguration however, would have occurred on the first day of the week, for the journey into the mountain could not have been undertaken upon a Sabbath. They probably began their ascent on the afternoon of the Sabbath, walking only the prescribed one mile limit on that day and finishing the climb after dusk. They returned the next day (Luke 9:37), which means that the Transfiguration would have occurred during the night (Luke 9:32) upon the first day of the week. Perhaps it took place at daybreak in anticipation of His resurrection, for that is the symbolic meaning of the eighth day which Luke references.
While the purpose of the transfiguration was primarily prophetic, it surely served to confirm Jesus’ secret admission to the twelve that He was the Messiah (Mat 16:16-17). The Jews sought a heavenly sign from Jesus (Mat 16:1; Luke 11:16), but He chose to give that sign to just three of His disciples. Even then they were instructed to hold it in strict confidence until after His resurrection, for He could not yet explain the full details of His Kingdom and reign. Nevertheless, it must have been deeply confirming for the disciples to see Jesus conversing with Moses and Elijah and to feel the Shekinah cloud of God’s presence on the mount, followed by the Voice saying, This is My beloved Son, hear Him.
Jesus took the same three disciples with Him to the Garden of Gethsemane the night before His death (Mat 26:37), where, as they did at the Transfiguration, they again struggled with sleep (Mat 26:40; Luke 9:32). And earlier, these three were exclusively present when Jesus raised the young girl to life (Mark 5:37). They come first in every NT list of the Apostles (Mat 10:2). Peter writes personally of his transfiguration experience in his epistle (2Pet 1:16-18).
2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
The Greek word for transfigured is metamorphoo, from which the English word “metamorphosis” derives. Was He actually transformed into His heavenly body, or was it a natural miracle? His face became brilliant as the sun, and His clothes were glowing white and bright. As He prayed, the disciples saw Him in a new way (Luke 9:29). The description matches the apostle John’s vision in Rev 1:16; 10:1. The disciples had seen Jesus heal impossibly sick folks, control the forces of nature, walk on water, create food and even raise the dead to life. This sign seems on a level even above those, showing His ability to converse with Moses and Elijah.
3 And, behold, there appeared unto them Moses and Elias talking with him.
Moses and Elijah, two of the greatest men in all of the Old Covenant, suddenly materialized to the disciples’ eyes. How they were identified we can only guess (compare Acts 1:10). Moses the Lawgiver was the single-most important person in the Jewish religion, while Elijah was the mightiest of the prophets and was widely expected to appear in person before the Messiah came. No two men worked more miracles than did Moses and Elijah, yet put together their miracles could never attain to the power and authority of Jesus Christ. They were top in the Jewish religion, but Jesus is exalted far above them by God’s words from heaven: This is My beloved Son… hear ye HIM.
Elijah and Moses conversed with Jesus about His departure (Luke 9:31). The appearance of long-dead men at the Transfiguration supports my thought that this event makes a prophetic parallel to the Resurrection, for it was then that the souls of the righteous dead under the Old Covenant were liberated from Sheol. The subject of their conversation was the manner of Jesus’ death, foreshadowed and foretold in the Law and the Prophets (Luke 24:44-48). Was Jesus explaining to them the same details He told the disciples after His resurrection?
Moses and Elijah departed this earth in distinctively unique fashion. Their dead bodies were never seen, for the Scriptures say that God Himself buried Moses and Elijah was taken up alive into heaven by a whirlwind. Before Christ descended into Sheol (Hades) and spoiled the strong man’s house, the souls of all the dead apparently waited together, although there may have been separate areas for the good and bad (see Luke 16:26). Evidently Moses and Elijah did not go into Sheol, God having taken them to Paradise (not eternal heaven, but the intermediate place of bliss with Christ and the saints) on the certain knowledge that Jesus would redeem them through His death. The prophet Samuel on the other hand, died and existed in Sheol, if we correctly understand him to say that he and king Saul would see each other in their grave (1Sam 28:19). After His resurrection Jesus ascended into heaven with the souls of the righteous dead that Satan held captive in Sheol (Mat 27:51-53; Eph 4:8-10; Dan 12:1-3). Now when a Christian dies he goes immediately to be with Christ in Paradise.
While the departures of Christ, Moses and Elijah share similarities in that they are unique in history, the contrasts between them are even greater. Moses and Elijah departed this life and world easily, with none of the shame, pain and turmoil that Christ endured. Nor did Moses and Elijah resurrect from the dead with a glorified, immortal body. Christ was the first to rise from the dead; the rest must wait until the end.
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 yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
Ever an impulsive person, Peter was frightened by the manifestations and spoke without really thinking about what he was saying (Luke 9:33; Mark 9:6). Perhaps unconsciously, he put Moses, Elijah and Jesus on the same level by offering to make them each a tabernacle. God however, exalted Jesus above them, “This One is My beloved Son, hear HIM” (compare Acts 7:37). Heavenly words were expressed at Jesus’ baptism (Mat 3:17) and again just a few days before His death (John 12:28).
For those willing to accept it, the Transfiguration illustrates the superiority of the New Law of Christ over the Old Mosaic Covenant. Moses and Elijah have God’s approbation, but now we must hear and obey the beloved Son of God. The bright cloud is a visible representation of Almighty God, as in the Old Covenant when He manifested His power by speaking from a cloud (Ex 19:9; 24:16; 34:5; 40:34; Lev 16:2; 1Kings 8:10; Eze 1:4). A pillar of cloud also led the children of Israel daily during their forty-year journey (Ex 13:21). Someday, Jesus will return to earth in a cloud (Luke 21:27; Acts 1:9; Rev 10:1; 11:12; 14:14). Those beautiful white clouds that appear in the sky from time to time remind us of that promise.
The bright cloud overshadowed the disciples and descended upon them. They became exceedingly afraid as they entered into the cloud (Luke 9:34).
6 And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came and touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man, save Jesus only. 9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.
It is normal to experience fear and weakness when the Lord appears (Ex 3:6; Dan 10:8-12). As in the case of Daniel, the disciples were comforted by a supernatural touch. Looking up, they saw that the cloud was gone, as were Moses and Elijah. Jesus appeared to them in His normal, human form.
Jesus warned the disciples to not speak of the vision until after His death and resurrection, but they did not really understand. Knowledge of Jesus’ earthly mission was withheld from them at this time. They heard His words and perhaps envisioned Him dying sometime far in the future, after successful leading Israel as a physical King for many years. Surely they wondered what He meant by rising again (Mark 9:10), but might have thought as Martha did later, that He spoke of the general resurrection (John 11:24). Certainly they did not imagine their Messiah dying on a Roman cross in just a few months and literally rising from the dead soon after! See also Mark 9:31-32 and Luke 9:43-45. Yet Jesus’ words came back to them in stunning clarity after His resurrection, when their eyes were opened to understand the real meaning of the Kingdom reign of Christ.
Was this only a vision, or was it an actual experience? The Greek word is often used of a night vision, but not always (see Acts 7:31). None of the accounts hint that the disciples were dreaming and Luke’s account seems to emphasize that they were fully awake (Luke 9:32). I believe it was a real experience and is only called a vision because it was a supernatural confirmation that Jesus was the Messiah. This was their foremost thought as they descended the mountain the next day.
10 And his disciples asked him, saying, Why then say the scribes that Elias must first come? 11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things. 12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. 13 Then the disciples understood that he spake unto them of John the Baptist.
The Transfiguration had cast all doubt from the disciples’ minds. Jesus the Nazarene was truly the Messiah of God. They did question however, why the Jewish doctors of the Law said that Elijah must come before the Messiah. Their belief was correctly based on Mal 4:5-6, but Jesus explained that John the Baptist was the fulfillment of that prophecy. Not that Elijah was reborn as John (see note John 1:21), but that he would act in the spirit and power of Elias, which were the angel’s prophetic words to his parents (Luke 1:17). By saying Elias would restore all things, Jesus alluded to Mal 4:5-6 in agreement with the Pharisees’ interpretation. And He had already told His disciples that John was Elijah, but they could not receive it (Mat 11:7-14).
Many Pre-millennialists cannot receive it either, insisting that Elijah must return again to earth before Jesus’ Second Coming. What a sad illustration of not accepting Jesus words! I say unto you that Elias is come already (Mat 17:12). Shockingly, the Pre-millennialists derive their idea from the same prophecy that Jesus alluded to here, Behold, I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord. And he shall turn the heart of the fathers to the children, and the heart of the children to the fathers, lest I come and smite the earth with a curse (Mal 4:5-6). Pre-millennialists say that Jesus’ first coming was not so great and dreadful, and so this must refer to His second coming. Their reasonings ignore this glaring problem: Jesus told His disciples that Malachi’s prophecy was fulfilled in the person of John the Baptist (cf Mal 4:6; Mat 17:11).
14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,
The remarkable account of the Apostles’ inability to cast out a demon is found in all of the Synoptic Gospels (see Mark 9:14-29; Luke 9:37-42). Only Mark relates the initial meeting. Returning from the mount, Jesus saw a great multitude surrounding the nine Apostles, who were engaged in deep dispute with the Jewish scribes. When the people saw Christ, they all ran to meet Him in great excitement and expectation. Jesus focused his attention immediately on the scribes, asking what they were questioning His disciples about. At that, the troubled father made his petition (Mark 9:14-17).
Apparently these Jewish leaders were involved in bringing the demon-possessed boy. But what were their motives? Did they purposely arrive with the boy in Jesus’ absence in order to test the disciples? Had they already tried and failed to cast out the demon themselves? The Gospels do not answer those minor questions and even the greater ones involving the disciples’ inability to cast out the demon are unclear. However, there is a definite parallel in this account to Jesus casting out and defeating Satan (see note on Mark 9:15). There is also a visual parallel to Moses descending Mount Sinai and discovering turmoil and chaos in the multitude. Jesus was probably still in the regions of Caesarea Philippi (Mat 16:13) and as far as we know this His only journey there. Many then, had likely never seen Him in person. However, His fame surely the main topic of the town.
15 Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. 16 And I brought him to thy disciples, and they could not cure him.
This was a most serious, disturbing condition. Luke the physician says: A spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him (Luke 9:39). Some say this was a strange case of epilepsy, but Jesus indicates that an invisible spiritual power was the actual cause of his suffering – a demon was tormenting him. It would seize him at the worst moment, causing him to fall into the fire or into the water. He would foam at the mouth, grind his teeth in agony and go completely stiff (Mark 9:18). The father testified this was his only son (Luke 9:38) and that he had been in this state since a child (Mark 9:21).
The Apostles were known to be able to cast out demons (Mat 10:1), but to their surprise the demon ignored them when in the name of Christ they commanded it to leave (Luke 10:17). Confusion reigned. This particular detail correlates with Jesus being the only one strong enough to cast out Satan (Mat 12:29; Luke 11:22). See our notes in the next verses.
17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. 18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.
Jesus responded to the man’s story in strong language: O faithless and perverse generation. But who is He rebuking? The man, His disciples, or the scribes? Some say Jesus would never call His disciples by that phrase, yet He called Peter by an even worse name (Mat 16:23). Nevertheless, I tend to think that Jesus was not talking to His disciples, but to the scribes and the unbelieving man. In this case the Apostles did not have sufficient authority, but it was not their fault (Mark 9:29). The man however, admitted his unbelief and we know that the scribes did not believe on Him.
As they brought the boy to Jesus, the demon suddenly tare him; and he fell on the ground, and wallowed foaming (Mark 9:20; Luke 9:42). There was no question that the boy was demon-possessed and that the disciples had been unable to cure him. Even the father’s petition revealed the doubts in his mind: If thou canst do anything, have compassion (Mark 9:21-22). And Jesus answered, If thou canst believe, all things are possible (Mark 9:23). To his credit, the father responded well in acknowledging his lack of faith and said with tears, Lord, I believe; help thou mine unbelief (Mark 9:24). Then Jesus commanded the foul spirit to come out of him and enter no more (Mark 9:25). Immediately he was cured. It was a powerful, irrefutable and very public display of His authority.
It was also a stark reprimand of the unbelieving Jewish race, which the prophets called a stiff-necked and perverse generation (Ex 32:9; Deut 32:5). And many others are also of that mind (see Php 2:15). A new term provides emphasis: O faithless (apistos) generation. In the Epistles, that word is used frequently and almost exclusively of unbelievers. It occurs only twice in the Gospels outside of this account (John 20:27; Luke 12:46). To be faithless is to have heard and understood the Word, but then consciously and willfully refuse it (Rom 10:17). Why would God ever heal under such circumstances? In the next verses however, the disciples are also faulted for their unbelief (apistia).
19 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: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
The disciples had been given power over evil spirits (Mat 10:8) and had cast out demons before (Luke 10:17). Why then could they not cast out this one? Jesus said it was because of their unbelief, but also that this type of demon could not be cast out except by prayer and fasting. How was it that the disciples failed to believe? If they would have had faith as a grain of mustard seed…nothing would be impossible unto them. This is not easy to understand. A grain of mustard seed is very, very small (Mark 4:31). Did they have no faith? Clarke proposes that this faith as a grain of mustard seed actually refers to great faith instead of little faith. That idea would help resolve the question, but it does not seem to correctly define that phrase (see also Mat 13:31; Luke 17:6).
Because of your unbelief (apistia)…if ye have faith (pistis). The two words are antonyms. Jesus did not many mighty works in his hometown because of their unbelief (Mat 13:58). Unbelief is as much disobedience as it is disbelieving (see Heb 3:12; 3:19), but the Apostles were neither of these. Rather, it was upon the fifth and last stage of faith where they failed: Trust and Perseverance (see note on Mat 14:31). Remember the example of the Caananite woman of great faith (Mat 15:21-29) who persevered in astutely petitioning Christ. Her faith was demonstrated by her persistent, humble actions!. Did the disciples ask in similar evidential faith? Perhaps that is why Jesus said, This kind goeth not out but by prayer and fasting. A lengthier and fervent demonstration of faith was required, just as the Caananite woman had done.
Equating “faith” with “belief” will lead to confusion and interpretational errors. Saving faith must step beyond belief to conscious assent, demonstration and perseverance. Abraham heard and believed God’s call to leave his home and he stepped out in obedience and proved it. Then he persevered and trusted God for the rest of his life in obeying his call. That’s biblical faith. To say that the disciples simply did not believe enough in order to cast out the demon is to deny the obvious. They knew and believed Jesus to be the Messiah of God, and they had already performed many miracles in that name. Their apistia was not in disbelieving, but in not trusting (Mat 14:31). This can be also be seen in Mat 21:21-22.
21 Howbeit this kind goeth not out but by prayer and fasting.
Are there different degrees of demon-possession? Or are some demons stronger than others? Is prayer and fasting necessary of the healer, the individual, or affected others? And why did Jesus draw attention to the father’s lack of faith? (Mark 9:23-24).
On many occasions, Jesus reinforced His teaching with particular actions or events in order to emphasize His point or to carry it into discussion. That was true for the Canaanite woman and for Peter’s confession, just to mention two recent examples. It could also be true of this event, and I note in particular the parallel to Jesus casting Satan out of heaven which resulted in the hope of salvation for Mankind (Rev 12:9; Mat 12:29; John 12:31). The demon-possessed son would be the fallen, sinful race of Man, wholly and hopelessly in Satan’s power. Like the poor boy, no work or effort of man could save him from his deplorable condition. Only the merciful act of the Son of God could free him from the terrible grip of the deceiver. The religious leaders could only pontificate and question, the multitude could only observe sadly the frightful state of the child. Even those closest to God could not cast out the foul spirit from the man! So too it is with sin. There is no name under heaven whereby we might be saved, other than Christ (Acts 4:12). Jesus was the only Power that could cast out this particular demon.
The young man had been owned by this unclean spirit “of a child.” Man’s hopeless condition as a sinner without a Savior began with Adam and ended with Christ wresting from Satan the certificates of ownership which he held against every man on account of their sins. Sin gave Satan the ability to influence man, and he threw some into the fire and some into the water. His goal is to wreck and destroy every good thing that God created and since man is the ultimate in God’s creation Satan has devoted most of his time to corrupt and destroy their souls so that they must share his eternal fate in the Lake of Fire.
The father suffered with the son in his infirmity and was equally blessed by the healing. The son was in constant danger of harming himself on account of the demon, who would take him suddenly, cruelly and often. The father could not leave the boy for even one moment. Additionally, the son was deaf and dumb (Mark 9:25), so the troubled father spoke for them both: If Thou canst do anything, have compassion on us and help us (Mark 9:22). The two were in desperate need, for the long years of suffering had left them both exhausted, doubting and fainting in spirit. This makes another parallel to man’s hopeless state before the Savior died (Rom 5:6-8; Eph 2:4-5), and Jesus made it even more obvious by noting the man’s doubts. Yet the father did well in acknowledging that, crying out, Lord, I believe; help thou mine unbelief. Here is the only prayer that can free a man from the grasp of the strong man! Complete acknowledgement of one’s inadequacy, and complete reliance upon Christ.
When Jesus saw the man’s sincerity He rebuked the unclean spirit and it left him, but it rent him sore and threw him into such convulsions that he lay as one dead. Jesus however, took him by that hand, and he arose (Mark 9:26-27). This is an illustration of the great battle for man’s soul in the spirit realm. Christ spoke the true words of His authority and Satan was thrown out and no place was found for him. Meanwhile, the dead man was raised to a new life that will never end (Rom 6:6-11).
This kind goeth not out but by prayer and fasting. Keeping to the above analogy, this would signify the prayers and fastings of Jesus in making a way for Man’s salvation. He fasted in the desert for forty days (Mat 4:2) and He prayed in the garden until drops of sweat as blood fell to the ground (Luke 22:44), interceding for Mankind with strong crying and tears unto Him that was able to save Him from death (Heb 5:7). Christ’s intercessory work and sacrifice accomplished Man’s healing; no other power could do that.
Returning to our initial questions, why were the disciples unable to cast out this unclean spirit? Given Jesus’ final words on the topic, I believe the answer is intertwined with God creating Man with freedom of will. God does not heal or save a person who does not want to be healed or saved! Yet, being deaf and dumb, this boy could not express is desire to be saved and may not even have been mentally capable to do so. Meanwhile, the doubting father was hindering the effort by his unbelief. Intercession was needed, prayer and fasting that would bring the father and son to desire healing and believe that God is able to heal. Jesus says that anything we ask in His name He will do (John 14:13-14), but we must meet the conditions.
Jesus however, has all power in Himself. He can command the demons and they must obey! By prayer and fasting. With these words, Jesus shows that intercessory prayer is a very powerful force in helping to change the life of another. Intercession will move the hand of God to work in a person’s heart, bringing circumstances into his life that will push him towards choosing faith. God designed man with reason and choice which He will not over-rule those, but His power is so great that He is able to achieve His purposes anyway. Even the heart of a king is in His hand, and He turneth it withersoever He will (Pro 21:1).
For more on demon-possession, see note on Mat 8:28.
22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: 23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.
It was only a few months before Jesus’ death. He must carefully prepare His disciples for that event (Mat 16:21; 20:18). They did not understand His words, but were afraid to ask Him (Mark 9:32). Was He speaking literally, or in a parable again? The last time Peter tried to disagree, Jesus had rebuked him. So they held their peace and wondered what it all meant (Luke 18:34). Jesus knew the best way to make His resurrection believable and convincing for all those who read and heard about it (Luke 24:44). This was part of that plan. Had they known and understood fully, would not the disciples have been taken as collaborators in a secret plan, only pretending that He had died and risen again?
24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? 25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, 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.
This little event is related only by Matthew, who happened to be a tax collector before following Jesus. The Greek word translated tribute is actually a piece of money, a didrachmon. It is found only in this verse. The tax was almost certainly the annual half-shekel contribution collected by the Jews for Temple expenses (Ex 30:13-16; 2Chr 24:6). Evidently this tax was not strictly compulsory, but it was expected of every Jewish male. In Moses’ day, this collection was made at the temple, but in Jesus’ time it appears that the leaders of each village were put in charge of collecting it. It is also possible that this tax was for the local synagogue, not the temple in Jerusalem. Whatever the case, the tax collectors came to Peter’s house (where Jesus had been staying for the last few years) to see why Jesus had not paid his yearly didrachmon.
Before Peter could even tell Jesus about the tax, Jesus demonstrated His omniscience by bringing up the subject first. By children, Jesus means those of the king’s family; and the strangers are subjects of the king. All nations raise taxes from their citizens, but the king and his family is normally exempt from paying taxes. Jesus, being the son of the King of the temple, should be exempt from paying that tax, yet He acknowledged that the Pharisees would be greatly offended by that suggestion!
Jesus followed the Law of Moses as any other devout Jew, although the picture of the true sacrificial Lamb offering a lamb to the priest for a sacrifice to God is deeply ironic. His humility and servant-attitude stands out in these observances of temple requirements (like paying the half-shekel temple tax), for He had authored and ordained them Himself. Jesus was the object of the Law’s acts of worship and devotion. The whole scenario contrasts sharply with the disciples’ argument about who would be the greatest in the Kingdom in the following verses.
27 Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.
The piece of money was a specific coin, the stater, which was equal to twice the didrachmon. Why did Jesus pay for only Himself and Peter? They were in Capernaum, in Peter’s house, and evidently the tax was collected based on where people lived. Jesus had lived with Peter in Capernaum for a couple years now. Jesus paid for Me and thee, even though He should have been free – He was the Son of the One who lived in the temple.
Throughout His life, Jesus never used His miraculous powers for selfish means, like providing bread for Himself or turning stones into money to be used for food, clothing and shelter. This miracle is the closest Jesus ever came to using His unlimited power for personal gain and it gives just a glimpse of what it means to say that Jesus was human and yet God. On earth, Jesus was fully God, but He limited Himself to live and experience a human life as it pertains to pain and suffering. Being God, He was omniscient, omnipresent and omnipotent; being man He did not use those powers to eliminate or alleviate the normal life of a man.
Instead of simply handing over to Peter the tax money, Jesus required a task of him in order to obtain the promise. And that is an integral part of saving faith. Before hearing and believing can be called biblical faith, it must be correctly acted upon. His instructions are not difficult to understand nor hard to carry out (Mat 11:30), but they are essential nonetheless.
Lest we should offend them. Yet, on other occasions He did not refrain from offending them when speaking the truth (Mat 15:12; John 6:60-66). There may be a lesson in these examples. There is a time to speak and a time to keep silence (Ecc 3:7). Jesus revealed the truth to Peter and His people have heard it also. But the Pharisees had been trying to kill Him for this very thing: because that thou, being a man, makest thyself God (John 10:33). Jesus spoke the truth boldly and plainly, and many were offended in Him. This is one time when He chose to remain silent.
Churches should wisely use these examples in their interactions with the world societies and authorities. Like our great Master and Savior, the Christian’s conduct should be always guided by humility, peaceable living and simplicity, but also in boldness and fervency of the truth.