Matthew Chapter 17: Mount of Transfiguration, Casting out Demons, Paying Taxes

Mar 19th, 2010 | By | Category: Matthew, Verse by Verse --Studies led by Br. Frank Shallieu (Click on Book name)

Matthew Chapter 17: Mount of Transfiguration, Casting out Demons, Paying Taxes

Matt. 17:1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

Matt. 17:2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

Six days later Jesus took Peter, James, and John up into a “high mountain apart.” There they witnessed the transfiguration scene, or vision. Mount Tabor was probably the site of this incident. Imagine seeing Jesus’ face shining “as the sun”! It is likely that his face was seen first and then nothing but a bright light. Moses’ face shone similarly when he came down from Mount Sinai. In addition to Jesus’ face shining as the sun, his clothing was “white as the light”; both glistened.

Matt. 17:3 And, behold, there appeared unto them Moses and Elias talking with him.

In vision, Moses and Elijah were talking with Jesus. Jesus was in the middle. Moses (representing the Ancient Worthies) was on one side, and Elijah (representing the Church) was on the other side; that is, Moses and Elijah represented the Old Testament saints and the New Testament saints, respectively. Moses pictured the faithful who lived before Christ, and Elijah pictured the “more than conquerors” who live after Christ, with Jesus being the “centerpiece,” as it were (Rom. 8:37).

What were Jesus, Moses, and Elijah talking about in this vision? They spoke about Jesus’ death, “his decease which he should accomplish at Jerusalem” (see Luke 9:31). Earlier Jesus had been discussing this very subject with his disciples (Matt. 16:21).

Of course at the time of the vision, Peter, James, and John did not realize what Moses and Elijah represented. Moses looked forward to the death of Jesus at Calvary, and Elijah looks back to that event. Moses forsook the wealth of Egypt because he looked ahead to Christ and the Kingdom Age, whereas the Church class in the present age look back to Christ. Inferentially, the death of The Christ is included in the vision. If the Master had to have a cross, then so do the disciples who follow him (Matt. 16:24).

Even though Jesus spoke sternly to Peter (Matt. 16:23), laid the groundwork for his crucifixion, provided many details, and gave the transfiguration vision to the three apostles, the disciples were surprised when the Crucifixion actually took place. Nevertheless, these facts, experiences, and words entered into their minds like a computer. Information must at least be received— even if it is not acted upon or fully appreciated at the time—so that later the Holy Spirit can energize and call it to remembrance.

Because Jesus could perform so many wonderful miracles, including the raising of the dead, the disciples and others thought that he could not be put to death under such humiliating circumstances, but they—and we—have to be educated to God’s way of thinking. God’s plan was something new; we are a New Creation. That is why Peter wrote in his epistle, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you” (1 Pet. 4:12). Earlier, at Jesus’ crucifixion, Peter did think the trial was strange, but he learned his lesson.

Matt. 17:4 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.

“Then answered Peter.” In the New Testament, “answered” does not necessarily mean the comment was preceded by a question. Peter simply made a remark here. See Luke 9:33, which reads in connection with the same event, “Peter said unto Jesus.”

A natural born leader, Peter did all the talking. If properly disciplined (“when thou art converted”), this trait is a good one (see Luke 22:31,32). When Peter denied Christ, he wept bitterly. After the third denial, Jesus turned and looked directly at Peter. The look of the Master caused Peter to remember the prediction and, accordingly, cut him to the quick. Later, after Jesus’ resurrection, he appeared to Peter privately (1 Cor. 15:5). Although no details are given, it must have been a very touching scene.

Also, when Jesus appeared as a stranger on the shore following his resurrection, Peter recognized him from the boat, plunged into the water, and swam to shore. After Jesus and the disciples dined on fish, the Master continued the rebuke, “Simon, son of Jonas, lovest thou me more than these?… lovest thou me?… lovest thou me?” (John 21:15-17). Jesus’ questions were instructional. They were like a surgeon’s tool going into the heart of Peter—very precise and to the point. Later, in retrospect, Peter could see that these rebukes were a confirmation of Jesus’ love: “Feed my lambs…. Feed my sheep…. Feed my sheep.” Peter was “converted”—he was a changed man—when the Holy Spirit came at Pentecost. He was the primary spokesman who preached boldly to the thousands who were assembled.

Why did Peter say, “Lord, … let us make here three tabernacles; one for thee, and one for Moses, and one for Elias”? Of course Peter was impulsive, but why did he choose these particular words? In the vision, only Jesus was truly there, for Elijah and Moses were merely represented, being off the scene and in the grave. Why was Peter interested in constructing tabernacles to their memory, in making memorials in the form of small tent-like structures? In view of the tremendous effect the vision had on Peter—he wrote about it many years later in his second epistle—it was natural for him, as a Jew, to be given to signs and thus to make the suggestion. The Greeks liked wisdom, whereas the Jews were given to signs and demonstrations of a supernatural power.

As already stated, Mount Tabor was probably the site of the Transfiguration. There are three “holy” mountains: Sinai, Hermon, and Tabor. Daniel 11:45 describes Mount Tabor as a “glorious holy mountain” that is “between the seas” (the Mediterranean Sea and the Sea of Galilee). Jesus could not have been transfigured at Mount Hermon because there would have been snow on it. Deborah’s song is about a great victory that occurred at Mount Tabor (Judg. 4:6). A prophetess with great ability, Deborah masterminded the victory for Israel, yet in humility under the divine arrangement, she achieved the victory through a man, Barak. The situation with Priscilla and Aquila in the New Testament was similar. Both helped Paul, but Priscilla, a woman, was the driving force.

Matt. 17:5 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.

“A bright cloud overshadowed them.” This phenomenon was awesome in itself, but then a  voice thundered out very majestically, “This is my beloved Son, … hear ye him.This scene was so impressive that Peter referred to it in his epistle but said that despite its awesomeness and positiveness, the “more sure word of prophecy” was superior (2 Pet. 1:16-19). Do we have such a conviction? Is God’s Word more “sure” to us than if we had witnessed the transfiguration and heard the voice coming from the cloud? We should have the same reverence and respect for the Word of God that Peter had—regardless of the degree of our comprehension.

Being familiar with the account of the bright cloud over the nation of Israel and the Tabernacle in the Wilderness of Sinai, the disciples would have had no difficulty realizing that the message, or voice, came from God. Also, “Hear ye him [Jesus]” was almost like a reprimand, for earlier Peter had been arguing with the Master (Matt. 16:22). Now the Father was saying, “This is my Son. I am well pleased with him. You had better listen to him.” In other words, in listening to Christ, we are really listening to God, for the Son is the true and highest representative of the Father.

Matt. 17:6 And when the disciples heard it, they fell on their face, and were sore afraid.

Matt. 17:7 And Jesus came and touched them, and said, Arise, and be not afraid.

Matt. 17:8 And when they had lifted up their eyes, they saw no man, save Jesus only.

Imagine first seeing Jesus with a bright effulgence emanating from him, and then Moses and Elijah disappeared from the vision, so that finally only the man Christ Jesus remained!

Matt. 17:9 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.

Notice Jesus’ charge to the three apostles as he came down from Mount Tabor: “Tell the vision to no man.” This statement proves that the scene was a vision and not a literal occurrence with Moses and Elijah actually being there. The vision was not to be told until Jesus had “risen again from the dead.”

Matt. 17:10 And his disciples asked him, saying, Why then say the scribes that Elias must first come?

What was the disciples’ reason for asking, “Why then say the scribes that Elias [Elijah] must first come?” The transfiguration is sometimes called the “Kingdom vision” because of Matthew 16:28, where Jesus said, “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” On Mount Tabor, the disciples saw a vision, a portrayal, of Jesus’ authority and glory in the Kingdom. In his epistle, Peter spoke of this vision as a preview, or foreview, of Jesus’ coming glory (2 Pet. 1:16-18). Having seen this tableau of Jesus transfigured and his garments glistening, the disciples raised this question about Elijah.

The question was correct from one standpoint but incongruous from another. First, what was troubling the disciples? If Jesus was the Messiah, where was Elijah, for the prophecy of Malachi 4:5 had to be fulfilled; namely, “Before the coming of the great and dreadful day of the LORD,” Elijah would be sent. The disciples reasoned that Elijah had to come first, before Messiah and the Kingdom. (Others used this argument to undercut or vitiate Jesus’ Messiahship.)

Matt. 17:11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things.

The word “first” in verse 11 is spurious. Jesus’ answer should read, “Elias truly shall come, and restore all things.” The word “all” is very significant. In the Old Testament, Elijah restored the true religion. Jezebel had her own private priesthood of 400 “prophets of the groves,” who ate at her table, and the nation of Israel also had the 450 prophets of Baal, totaling almost a thousand false prophets in all (1 Kings 18:19). The true religion was represented by only Elijah and a handful of minor personalities. In the ensuing contest, the true God of Elijah answered by fire and consumed the sacrificial offering on Mount Carmel. The 450 false prophets were all slain subsequently but not the 400.

For a while, therefore, Elijah restored the true religion in Israel. Jesus was alluding to that work except he was referring not to the restoration that took place at the time of the French Revolution, which was only a partial fulfillment, but to the real fulfillment or restoration that will occur in the Kingdom, when all men will serve the Lord with one “shoulder” (Zeph. 3:9 KJV margin). In that day, there will be one religion and one language.

Thus the disciples used the argument that Elijah had to first come, and their reasoning seemed to belittle Jesus’ understanding. However, Jesus used the rebuttal of verse 12.

Matt. 17:12 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.

Matt. 17:13 Then the disciples understood that he spake unto them of John the Baptist.

Jesus rebutted the disciples’ question of verse 10 by saying, “Elijah has already come.” He was referring to a partial fulfillment in the person of John the Baptist, who prefigured an “Elijah work” by preaching repentance for sin; that is, John did the beginning of the Elijah work, and he introduced Jesus: “Behold the Lamb of God, which taketh away the sin of the world!” Thus the prevalent argument to insinuate that Jesus was not really the Messiah was having a fulfillment before the disciples’ very eyes.

“They knew him [John the Baptist] not, but have done unto him whatsoever they listed.” The pronoun “they” referred to Herod (the king, civil power, who gave the executive order), Herodias (Papacy, the mastermind and instigator), Salome (federated Protestantism, the daughter who danced and did the mother’s bidding), and the nation. All four shared in the responsibility. Even though the king, the queen, and the daughter did the dirty work, the people incurred responsibility because they were not sufficiently astute and zealous to halt John’s imprisonment and execution.

“Likewise shall also the Son of man suffer of them.” This was a significant prophecy, for Jesus was predicting his coming death at the hands of civil and religious power and the people.

Matt. 17:14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,

Matt. 17:15 Lord, have mercy on my son: for he is lunatic, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.

Matt. 17:16 And I brought him to thy disciples, and they could not cure him.

In this forcefully emotional account, a man came to Jesus and cast himself down at the Master’s feet to implore help for his “lunatic” son. Notice the son’s behavior. It is one thing to have an epileptic fit, in which one falls to the ground and froths at the mouth, but the man’s son was trying to destroy himself by throwing himself into the fire or into a body of water to drown. Imagine the terror the parents experienced in having such a son! When least expected, the son would run over and cast himself into the fire. No doubt the father beseeched Jesus with great fervor and emotion. Previously, the father had asked the disciples to help, but to no avail. Now he came to Jesus directly.

Matt. 17:17 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.

Why did Jesus abruptly call that generation “faithless and perverse” and ask, “How long shall I be with you? how long shall I suffer you?” The father, the son, and the disciples all lacked sufficient faith, although they themselves were not the “perverse generation.” This statement, which was made before Jesus initiated the cure, was quite embracive, for the whole generation was being criticized.

Matt. 17:18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.

Jesus effected the cure by rebuking the demon spirit that was in the child, making him want to destroy himself. This incident gives us a clue as to the vicious, sadistic, malevolent nature of fallen spirit beings. To a greater or lesser extent, certain crimes are committed because a person is possessed (for example, stabbing a person 50 times when two or three times would be sufficient to kill him). When taking hard drugs, a person can be susceptible to strange, bizarre acts because the fallen angels influence his mind. For the same reason, patients in an insane asylum are sometimes put in padded cells or straitjackets to prevent injury to themselves.

Hence these evil spirit beings still exert a powerful influence over their victims in our day. In other words, today the conditions are the same as at the First Advent, even though the medical profession denies the possibility of possession. The most the psychiatrists will admit is that a person can have “illusions” of being possessed by fallen spirit beings or separate personalities.

The doctors will not recognize the reality of the matter because they do not believe in the existence of a personal Devil and fallen angels. Thus they consider possessed patients as having a “disease.” Actually, a disease can exist, but the fallen angels capitalize on weaknesses of the mind or body to produce effects that might not otherwise be done at all by that individual.

Matt. 17:19 Then came the disciples to Jesus apart, and said, Why could not we cast him out?

In order to avoid embarrassment, the disciples went privately to Jesus and asked, “Why couldn’t we cast him out?”

Matt. 17:20 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.

Jesus replied, “Because of your unbelief.” If the disciples had had as much faith as a grain of mustard seed, they could have effected the cure. In fact, they could even have commanded a mountain to depart and it would!

What is faith? It is the exercise of the mind with regard to the Word and the will of God. Faith is not credulity (superstitious belief), for faith has a large degree of knowledge—so much so, in fact, that faith and knowledge are inseparable. However, “knowledge” does not mean seeing how things are done, but rather, it is seeing the necessity for them to be done. A person with real faith would not pray for or do certain things on certain occasions because he would realize the request and/or action would be contrary to divine thinking, but the cure of this man’s son under this circumstance—and where the father was beseeching help on his knees—was the proper thing to do. Therefore, Jesus rebuked the evil spirit, causing it to depart. Then Jesus said to his disciples, “If you had possessed faith to the degree of a grain of mustard seed, you could have cast out the demon plus done other things even more miraculous. And nothing would be impossible unto you.”

The question is, Can a Christian have such faith (“faith as a grain of mustard seed”) in the present life? No. The disciples said to Jesus, “Lord, increase our faith” (Luke 17:5). After a while, they began to get the lesson that they needed more faith than what they already possessed. If faith were possessed to the degree of a grain of mustard seed, the power of prayer would not be exercised for selfish reasons. Real faith is doing God’s will. Even if something seems to be impossible, if it is the Lord’s will, it can be done through faith.

Matt. 17:21 Howbeit this kind goeth not out but by prayer and fasting.

Jesus gave a clue as to why the disciples could not exorcise the demon from the son. The son was deeply possessed by an especially malevolent spirit being that was resident in him. This kind could not be exorcised except by prayer and fasting.

As far as we know, Jesus did not pray and fast in the casting out of this demon because he already had faith to an even greater extent than a grain of mustard seed. Therefore, nothing was “impossible” to him, but he did suggest that it is possible for others to produce a miraculous cure even to this extent in some instances if prayer and fasting accompany the words to exorcise the demon. In especially difficult cases, praying and fasting are a necessity. Fasting is preparation. In order for exorcism to be performed in an effective manner, it must be preceded by a condition of fasting for a day or more. With such a procedure, exorcism can be accomplished. The apostles could not cast out this malevolent demon because they had not prayed and fasted.

The words “and fasting” are omitted in the Sinaitic Manuscript but are a proper thought (compare Acts 13:3 and 1 Cor. 7:5). In other words, the disciples were unsuccessful in exorcising this evil spirit, but exorcism was possible if accompanied previously by prayer and fasting— prior to the actual time or day of exorcism. In proportion to the seriousness of the case at hand, prayer and fasting are prerequisites. Consider Daniel, who, wanting to know the meaning of a vision, fasted and prayed for three weeks, and then he got the answer. How many of us would do likewise? Daniel was greatly beloved by God. A person with that type of conviction is a real leader.

Those who say they are like Paul or Moses are talking through their hats. Words are cheap, but deeds, suffering, persecution, and being an outcast in the eyes of fellow brethren, false brethren, and the world are another matter. Those who so suffer and endure are a little more realistically identifying themselves with the faith of Paul or Moses.

Fasting is a natural accompaniment to serious prayer. Our faith can be increased, but in the present life, a Christian will never achieve faith to the degree of a “grain of mustard seed.” Therefore, at times, prayer and fasting are essential—as in the case of extreme possession.

Matt. 17:22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:

Matt. 17:23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

Luke 9:43-45 gives additional information: “And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. But they understood not this saying [in regard to Jesus’ death], and it was hid from them, that they perceived it not: and they feared to ask him of that saying.” How do we harmonize the Matthew and Luke accounts? The two accounts did not take place at exactly the same moment, even though both statements followed the exorcism. The Luke account occurred first, with Jesus’ statement going over the heads of the disciples. When he repeated the statement, making it more explicit the next day or so, the disciples understood and were “exceeding” sorrowful.

Jesus clarified the situation. He would be “betrayed into the hands of men.” They would kill him, and the third day he would be raised again. Jesus was preparing the disciples in advance for his death. In many instances, when Jesus desired a lesson and/or words to sink in, he prepared the way instead of bluntly announcing or doing something. First, Jesus said, “Let these sayings sink down into your ears” (Luke 9:44). Then later—perhaps even three weeks later—Jesus explained more fully.

In Luke’s account, the disciples got a hint of what Jesus was saying but were afraid to question him. Sometimes the “bait” is held out, but the “fish” will not bite. Thus Jesus later forced the disciples to understand. It is possible that following Jesus’ rebuke of Peter for telling him not to go to Jerusalem, which occurred prior to the transfiguration and this exorcism (Matt. 16:23), the disciples were hesitant to question or contradict him in regard to his death.

Despite all this preparation and warning in advance, when the crowds hailed Jesus and joyously acclaimed him with “Hosanna,” the thought of his being put to death fled from the apostles’ minds because they had not dwelled on his words about the Crucifixion; that is, they did not let the words “sink down” into their ears. They were caught off guard by the emotional reaction of the populace. Their reaction shows that as Christians, we must be careful to follow God’s Word and not let a momentary exaltation sidetrack us from our mission. The apostles mistakenly concluded that the Kingdom was close at hand and forgot what Jesus had told them in advance regarding his death and betrayal. If the apostles had really let his words sink down into their hearts, they would have realized all the way down to Jerusalem that Jesus was intentionally going to his death. In fact, he was walking into a death trap. Despite his warnings, the apostles thought he would use his miraculous powers to protect himself. That is where one aspect of Judas’s problem came in. He thought that he could get money in the meantime and that no one could really execute Jesus.

Matt. 17:24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?

Matt. 17:25 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?

Matt. 17:26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.

Matt. 17:27 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.

Jesus and the apostles went to Capernaum, and it was tax-collecting season. Notice that the tax collectors approached Peter instead of going to Jesus direct when they were really inquiring about the latter. Evidently, Jesus’ personality had an aura of innate purity and holiness that made people a little fearful.

Jesus was inside a house at the time. As Peter was about to enter, Jesus stopped him in the doorway and preempted him with a question, showing he knew about the inquiry and conversation that had just transpired. “What do you think, Simon? Of whom do kings of the earth take custom or tribute? Of their own children, or of strangers?” This significant drama indicated that a lesson was forthcoming; namely, when taxes are due and we have no money, we must realize that God and Jesus know of our temporal predicaments. God will take care of us and feed us with bread and water. Peter did not have to relate the incident and conversation, for Jesus already knew about it. “Your Father knoweth what things ye have need of, before ye ask him” (Matt. 6:8).

Why did Jesus ask of whom tribute is taken? Peter knew the custom, which was to pay tribute to the conquerors. In the higher sense, it was the Jewish nation, not Rome, that was recognized of God, but in order not to offend Rome, Jesus gave Peter instructions to pay the tax to Caesar.

This incident gives some insight into the practices of Rome. Roman citizens were free from many obligations; they had several real privileges not only in criminal courts but also in everyday life. For example, they could ask someone along the road to carry their burden to the next milepost. Evidently, Paul inherited a large amount of money from his parents, for not just anybody could receive an education under Gamaliel. However, Paul sacrificed that education to follow Christ.

Actually, the reverse was true in the higher sense. Israel was the true nation in God’s sight, and Rome was tribute. The Gentiles (Romans) were “strangers,” and the Jews were God’s “children.” Instead of the Jews being the “strangers,” as Rome regarded the matter, the Jews were free. Jesus could have simply said, “In order not to offend Rome, we will pay tribute.” Instead he inserted a constructive lesson as well.

Peter probably knew they did not have the tribute money, and this was embarrassing. That is one reason Jesus intercepted him—and also to give a lesson to all of God’s people with regard to temporal privations.

“Then are the children free.” From the Jews’ standpoint, Israel was a subject nation (“strangers”), of whom Rome was exacting tribute, but from the divine standpoint, the reverse was true. Israel was the nation of God (and hence “free children”), and Rome was the “stranger.”

“Notwithstanding, lest we offend them [Rome],” we will pay the tax. In other matters, Jesus did a lot of “offending,” especially to the scribes and Pharisees. Why not here? He “offended” the religious leaders when principle was involved, but he did not offend civil authorities unnecessarily when conscience was not involved. “Render therefore unto Caesar the things which are Caesar’s” (Matt. 22:21). In religious matters involving conscience, we are to take a stand. The Christian should concentrate his time on doing God’s will and avoid social and civil causes as much as possible.

Notice the manner in which the tax money was acquired. Peter, a fisherman by trade, was told to go down to the Sea of Galilee, cast in a hook, and take up the first fish he caught. In its mouth would be a coin sufficient to cover the taxes for “me and thee(for Jesus and Peter)—a tender expression. Why was the coin provided in this way? Why did not Jesus produce a coin instantly like a magician? A miracle occurred all along the way—from Jesus’ knowing about Peter’s conversation with the tax collector to the provision of the coin. If Jesus had merely pulled a coin out of a pocket, Peter might have considered it a donation previously given to the disciples. Notice that Peter had to expend some effort. Similarly, Christians are to provide things decent and honest.

In 2 Thessalonians 3:6-12, the Apostle Paul showed that the Christian should work for his food and shelter and not expect others to take care of him. The principle is the same here. Christians are to provide for parental and marital responsibilities, and they are to work for their living according to training and ability. It was natural for Jesus to tell Peter, a fisherman, to go to the sea and catch a fish in order to get the money to pay the tax. Accordingly, the Lord expects Christians to earn a living, and in so doing to first provide for the needs of their families, pay taxes to the government, etc.—all necessities—and then to give the free time to Him. Our main responsibility is to God, but He expects us to do what is right and honest in the sight of men, providing the necessary things for our own (not large houses, luxury cars, etc., but essentials). This lesson—that God knows and cares, but that we have responsibilities too—was not only for Peter but for all Christians.

(1983–1985 study plus 1985 and 1997 discourses)

VN:F [1.9.20_1166]
Rating: 0.0/5 (0 votes cast)
VN:F [1.9.20_1166]
Rating: 0 (from 0 votes)
Tags: , , , , , , , , , , , , , , , , , , , , , ,

One comment
Leave a comment »

  1. […] We see Moses and Elijah on the mount of Transfiguration with Jesus, but we are clearly told it is only a vision and not reality. (see our verse by verse study on Matthew 17) […]

Leave Comment