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Commentary on Matthew 17 verses 22–23
Christ here foretels his own sufferings; he began to do it before (Mat 16:21); and, finding that it was to his disciples a hard saying, he saw it necessary to repeat it. There are some things which God speaketh once, yea twice, and yet man perceiveth it not. Observe here,
1.What he foretold concerning himself - that he should be betrayed and killed. He perfectly knew, before, all things that should come to him, and yet undertook the work of our redemption, which greatly commends his love; nay, his clear foresight of them was a kind of ante-passion, had not his love to man made all easy to him.
(1.)He tells them that he should be betrayed into the hands of men. He shall be delivered up (so it might be read and understood of his Father's delivering him up by his determined counsel and fore-knowledge, Act 2:23; Rom 8:32); but as we render it, it refers to Judas's betraying him into the hands of the priests, and their betraying him into the hands of the Romans. He was betrayed into the hands of men; men to whom he was allied by nature, and from whom therefore he might expect pity and tenderness; men whom he had undertaken to save, and from whom therefore he might expect honour and gratitude; yet these are his persecutors and murderers.
(2.)That they should kill him; nothing less than that would satisfy their rage; it was his blood, his precious blood, that they thirsted after. This is the heir, come, let us kill him. Nothing less would satisfy God's justice, and answer his undertaking; if he be a Sacrifice of atonement, he must be killed; without blood no remission.
(3.)That he shall be raised again the third day. Still, when he spoke of his death, he gave a hint of his resurrection, the joy set before him, in the prospect of which he endured the cross, and despised the shame. This was an encouragement, not only to him, but to his disciples; for if he rise the third day, his absence from them will not be long, and his return to them will be glorious.
2.How the disciples received this; They were exceedingly sorry. Herein appeared their love to their Master's person, but with all their ignorance and mistake concerning his undertaking. Peter indeed durst not say any thing against it, as he had done before (Mat 16:22), having then been severely chidden for it; but he, and the rest of them, greatly lamented it, as it would be their own loss, their Master's grief, and the sin and ruin of them that did it.
By this announcement of the Lord the disciples were made very sorrowful, not attending to that He said, And shall rise again the third day, nor considering what He must be to whom the space of three days was enough to destroy death.
"Likewise shall also the Son of Man suffer of them." Seest thou how again He in due season reminds them of His passion, laying up for them great store of comfort from the passion of John. And not in this way only, but also by presently working great miracles. Yea, and whensoever He speaks of His passion, presently He works miracles, both after those sayings and before them; and in many places one may find Him to have kept this rule.
"Then," for instance, it saith, "He began to signify how that He must go unto Jerusalem, and be killed, and suffer many things." "Then:" when? when He was confessed to be Christ, and the Son of God.
Again on the mountain, when He had shown them the marvellous vision, and the prophets had been discoursing of His glory, He reminded them of His passion. For having spoken of the history concerning John, He added, "Likewise shall also the Son of Man suffer of them."
And after a little while again, when He had cast out the devil, which His disciples were not able to cast out; for then too, "As they abode in Galilee," so it saith, "Jesus said unto them, The Son of Man shall be betrayed into the hands of sinful men, and they shall kill Him, and the third day He shall rise again."
Now in doing this, He by the greatness of the miracles was abating the excess of their sorrow, and in every way consoling them; even as here also, by the mention of John's death, He afforded them much consolation.
But when they heard these things, they do not ask Him when Elias cometh; being straitened either by grief at His passion, or by fear. For on many occasions, upon seeing Him unwilling to speak a thing clearly, they are silent, and so an end. For instance, when during their abode in Galilee He said, "The Son of Man shall be betrayed, and they shall kill Him;" it is added by Mark, "That they understood not the saying, and were afraid to ask Him;" by Luke, "That it was hid from them, that they might not perceive it, and they feared to ask Him of that saying."
That is, to hinder their saying, "wherefore do we abide here continually," He speaks to them again of the passion; on hearing which they had no wish so much as to see Jerusalem. And it is remarkable how, when both Peter had been rebuked, and Moses and Elias had discoursed concerning it, and had called the thing glory, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was at the doors (for He said, He should by no means abide any long time in death, but should be raised the third day); not even so did they endure it, but were sorry; and not merely sorry, but exceeding sorry.
Now this arose from their being ignorant as yet of the force of His sayings. This Mark and Luke indirectly expressing said, the one, "They understood not the saying, and were afraid to ask Him:" the other, "It was hid from them, that they perceived it not, and they feared to ask Him of that saying."
And yet if they were ignorant, how were they sorry? Because they were not altogether ignorant; that He was to die they knew, continually hearing it, but what this death might be, and that there would be a speedy release from it, and that it would work innumerable blessings, as yet they knew not clearly; nor what this resurrection might be: but they understood it not, wherefore they grieved; for indeed they clung very earnestly to their Master.
For this is no long time that He speaks of continuing in death, when He says that He shall rise again on the third day.
Whenever the Lord speaks of future disaster, he always teaches its close relation with the happiness of redemption, so that when disasters suddenly come they do not terrify the apostles but may be borne by hearts that have premeditated them. If it saddens them because he is going to be killed, it ought to make them rejoice that it says, “On the third day he will arise again.” Further, their distress, in fact their great distress, does not come from lack of faith—elsewhere also they knew that Peter had been rebuked because he did not consider what belonged to God but what belonged to men—but because their love of their Master does not let them hear anything ominous or humiliating.
Thus does He ever mix the joyful and the grievous; if it grieves them that He is to be put to death, they ought to be gladdened when they hear, And shall rise again the third day.
That they were thus made exceeding sorrowful, came not of their lack of faith; but out of their love of their Master they could not endure to hear of any hurt or indignity for Him.
(Ver. 21 seq.) While they were conversing in Galilee, Jesus said to them: The Son of Man is to be handed over to the hands of men, and they will kill him; and on the third day he will rise again. And they were greatly saddened. He always mixes sorrows with prosperity, so that when they come suddenly, they do not terrify the apostles; but they are carried by their prepared minds: For if they are saddened by his impending death, they should be joyful at the news of his resurrection on the third day. Furthermore, their grief and sorrow are not due to disbelief (otherwise they would have known that Peter was rebuked because he did not understand the things of God, but those of men), but rather because out of love for their master, they are willing to hear nothing negative or humiliating about him.
Therefore he brought the disciples to the mountain and showed them the glory with which he will shine on the universe in the future. Then coming down from the mountain he freed a person from a rough and evil spirit. It was altogether necessary for him to undergo his saving Passion for us and to suffer the violence of the Jews. When this happened, it was quite likely that the disciples would be alarmed and would ponder it and say among themselves: “He has raised so many from the dead by divine power, he commands the seas and winds, he overwhelms Satan with his words—how has he now been taken and fallen to the noose of his murderers? Then maybe we were deceived when we thought that he was God?” So that they should know the future fully and completely, therefore, he foretells to them the mystery of the Passion.
Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good acts, concerning which the Apostle speaks, Pray without ceasing. (1 Thess. 5:17.)
The Lord often foretold to His disciples the mysteries of His passion, in order that when they come to pass, they might be the lighter to them from having been known beforehand.
He continually foretells the Passion, so that no one would think that He suffered unwillingly, and also, to train them so that they would not be shaken by the unexpected when it occurred. To the sorrow He weds the joy, that He will rise.
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SUMMARY
Matthew 17:23 captures Jesus' second explicit prophecy of His impending death and glorious resurrection, a pivotal declaration that underscores the divine necessity of His suffering and triumph. This profound revelation, however, is met with deep sorrow by His disciples, highlighting their struggle to reconcile their messianic expectations with the counter-intuitive path of a suffering and resurrected Savior.
CONTEXT
Literary Context: This prophecy is delivered immediately after Jesus, Peter, James, and John descend from the Mount of Transfiguration, where the disciples had just witnessed a stunning display of Christ's divine glory, affirmed by the presence of Moses and Elijah and the voice of God the Father (Matthew 17:1-8). The stark contrast between the radiant glory they had just beheld and the grim prediction of suffering and death would have been intensely jarring. This is the second of several "passion predictions" Jesus makes to His disciples, following the first in Matthew 16:21. Despite the increasing clarity of these warnings, the disciples consistently struggled to grasp the necessity of the Messiah's suffering, often revealing their earthly, triumphalist expectations.
Historical & Cultural Context: First-century Jewish messianic expectations largely revolved around a conquering king who would liberate Israel from Roman oppression and restore the Davidic kingdom. The concept of a suffering Messiah, particularly one who would be "killed" and "raised again," was profoundly counter-cultural and difficult to reconcile with prevailing interpretations of Old Testament prophecies. While passages like Isaiah 53 spoke of a suffering servant, this understanding was not widely applied to the Messiah in popular Jewish thought. The disciples, steeped in these expectations, found Jesus' predictions of suffering and death deeply unsettling, as it challenged their entire framework of what the Messiah would be and do. Their sorrow reflects not just personal grief but also the shattering of their hopes for an immediate earthly kingdom.
Key Themes: This verse contributes significantly to several major themes within Matthew's Gospel and the broader New Testament narrative. It powerfully reinforces the theme of Divine Foreknowledge and Sovereign Purpose, demonstrating that Jesus' suffering and resurrection are not accidental events but are central to God's pre-ordained plan for salvation, fulfilling Old Testament prophecies. The explicit mention of being "killed" highlights the Necessity of Christ's Suffering as the path to atonement and redemption, a concept foundational to Christian theology, even if initially incomprehensible to the disciples. Crucially, the promise that "the third day he shall be raised again" introduces the theme of Resurrection as God's Vindication and Victory over Death, which is the cornerstone of Christian hope and the ultimate validation of Jesus' messianic claims. Finally, the disciples' reaction, "they were exceeding sorry," underscores the theme of Disciples' Misunderstanding and Human Limitation, revealing their struggle to comprehend spiritual truths that transcend their earthly perspectives and expectations, a recurring motif throughout Jesus' ministry (e.g., Matthew 16:22-23).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 17:23 employs several powerful Literary Devices. Foreshadowing is prominent, as Jesus explicitly predicts His death and resurrection, events that are central to the Gospel narrative and Christian theology. This repeated prediction builds narrative tension and emphasizes the divine necessity of these events. There is also a strong element of Contrast between the glorious transfiguration the disciples just witnessed and the grim reality of suffering and death that Jesus now describes. This juxtaposition highlights the paradox of the Messiah's path. Furthermore, the disciples' reaction introduces Dramatic Irony. While Jesus speaks of His ultimate triumph through resurrection, the disciples are consumed by sorrow, unable to fully grasp the victory that awaits. Their limited understanding, despite divine revelation, creates a poignant sense of irony for the reader who knows the full story.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 17:23 stands as a profound theological declaration, revealing the essential paradox of Christian faith: that ultimate victory comes through suffering and death, culminating in resurrection. It highlights God's meticulous sovereign plan, where even the darkest moments of human sin are woven into His redemptive purpose. The disciples' sorrow, while understandable from a human perspective, underscores the radical nature of God's wisdom, which often confounds human expectations. This verse is a foundational stone for understanding the atonement, the defeat of death, and the hope of eternal life, all centered on Christ's finished work.
REFLECTION AND APPLICATION
Matthew 17:23 offers profound lessons for contemporary believers. Just as Jesus knew His path of suffering and triumph, we are called to trust in God's sovereign plan, even when our circumstances involve pain, confusion, or the shattering of our own expectations. The disciples' sorrow reminds us that faith is not the absence of grief, but the ability to hold onto God's promises even when current realities are deeply distressing. This verse challenges us to embrace the full scope of the Gospel: not just the glory of Christ, but also the necessity of His cross, and crucially, the transformative power of His empty tomb. Our hope is anchored not in a triumphant earthly kingdom (as the disciples initially hoped), but in the spiritual victory achieved through Christ's death and resurrection, which offers us new life and eternal hope. We are called to look beyond immediate sorrow to the ultimate triumph that God has promised.
Questions for Reflection
FAQ
Why were the disciples sorrowful if Jesus also predicted His resurrection?
Answer: The disciples' sorrow stemmed primarily from their inability to fully grasp or accept the resurrection aspect of Jesus' prophecy. Their messianic expectations were deeply rooted in the idea of a conquering king who would establish an earthly kingdom and liberate Israel from Roman rule. The idea of the Messiah being "killed" was completely contrary to this vision and likely shattered their hopes for an immediate, visible triumph. While Jesus mentioned resurrection, it was likely overshadowed by the shocking and painful prospect of His death. They couldn't reconcile the suffering servant with the glorious Messiah they expected. Their sorrow was a natural human response to the impending loss of their beloved teacher and the apparent collapse of their understanding of God's plan, demonstrating the profound difficulty of accepting a truth that defied their deepest cultural and personal hopes.
CHRIST-CENTERED FULFILLMENT
Matthew 17:23 finds its ultimate Christ-centered fulfillment in the actual events of Jesus' crucifixion and resurrection, which are the very heart of the Gospel. Jesus' prophecy here is not merely a prediction but a declaration of the divine necessity of His atoning work. His death, as foreshadowed, was the ultimate sacrifice for the sins of humanity, fulfilling the Old Testament prophecies of the suffering servant (Isaiah 53:5-6). Yet, the cross was not the end; the promise of being "raised again the third day" points directly to the resurrection, which is God's powerful vindication of Christ and the cornerstone of Christian faith (Romans 1:4). Through His resurrection, Jesus conquered sin, death, and the grave, offering new life and eternal hope to all who believe (1 Peter 1:3). This verse, therefore, encapsulates the entire redemptive arc: the Lamb of God slain for our sins, and the triumphant Lord resurrected for our justification, making Him the central figure of salvation history (John 1:29).