Luke 9 commentary

Christ sent his twelve disciples abroad, who by this time were able to teach others what they had received from the Lord. They must not be anxious to commend themselves to people's esteem by outward appearance. They must go as they were. The Lord Jesus is the fountain of power and authority, to whom all creatures must, in one way or another, be subject; and if he goes with the word of his ministers in power, to deliver sinners from Satan's bondage, they may be sure that he will care for their wants. When truth and love thus go together, and yet the message of God is rejected and despised, it leaves men without excuse, and turns to a testimony against them. Herod's guilty conscience was ready to conclude that John was risen from the dead. He desired to see Jesus; and why did he not go and see him? Probably, because he thought it below him, or because he wished not to have any more reprovers of sin. Delaying it now, his heart was hardened, and when he did see Jesus, he was as much prejudiced against him as others, Lu 23:11.

The people followed Jesus, and though they came unseasonably, yet he gave them what they came for. He spake unto them of the kingdom of God. He healed those who had need of healing. And with five loaves of bread and two fishes, Christ fed five thousand men. He will not see those that fear him, and serve him faithfully, want any good thing. When we receive creature-comforts, we must acknowledge that we receive them from God, and that we are unworthy to receive them; that we owe them all, and all the comfort we have in them, to the mediation of Christ, by whom the curse is taken away. The blessing of Christ will make a little go a great way. He fills every hungry soul, abundantly satisfies it with the goodness of his house. Here were fragments taken up: in our Father's house there is bread enough, and to spare. We are not straitened, nor stinted in Christ.

It is an unspeakable comfort that our Lord Jesus is God's Anointed; this signifies that he was both appointed to be the Messiah, and qualified for it. Jesus discourses concerning his own sufferings and death. And so far must his disciples be from thinking how to prevent his sufferings, that they must prepare for their own. We often meet with crosses in the way of duty; and though we must not pull them upon our own heads, yet, when they are laid for us, we must take them up, and carry them after Christ. It is well or ill with us, according as it is well or ill with our souls. The body cannot be happy, if the soul be miserable in the other world; but the soul may be happy, though the body is greatly afflicted and oppressed in this world. We must never be ashamed of Christ and his gospel.

Christ's transfiguration was a specimen of that glory in which he will come to judge the world; and was an encouragement to his disciples to suffer for him. Prayer is a transfiguring, transforming duty, which makes the face to shine. Our Lord Jesus, even in his transfiguration, was willing to speak concerning his death and sufferings. In our greatest glories on earth, let us remember that in this world we have no continuing city. What need we have to pray to God for quickening grace, to make us lively! Yet that the disciples might be witnesses of this sign from heaven, after awhile they became awake, so that they were able to give a full account of what passed. But those know not what they say, that talk of making tabernacles on earth for glorified saints in heaven.

How deplorable the case of this child! He was under the power of an evil spirit. Disease of that nature are more frightful than such as arise merely from natural causes. What mischief Satan does where he gets possession! But happy those that have access to Christ! He can do that for us which his disciples cannot. A word from Christ healed the child; and when our children recover from sickness, it is comfortable to receive them as healed by the hand of Christ.

This prediction of Christ's sufferings was plain enough, but the disciples would not understand it, because it agreed not with their notions. A little child is the emblem by which Christ teaches us simplicity and humility. What greater honour can any man attain to in this world, than to be received by men as a messenger of God and Christ; and to have God and Christ own themselves received and welcomed in him! If ever any society of Christians in this world, had reason to silence those not of their own communion, the twelve disciples at this time had; yet Christ warned them not to do the like again. Those may be found faithful followers of Christ, and may be accepted of him, who do not follow with us.

The disciples did not consider that the conduct of the Samaritans was rather the effect of national prejudices and bigotry, than of enmity to the word and worship of God; and through they refused to receive Christ and his disciples, they did not ill use or injure them, so that the case was widely different from that of Ahaziah and Elijah. Nor were they aware that the gospel dispensation was to be marked by miracles of mercy. But above all, they were ignorant of the prevailing motives of their own hearts, which were pride and carnal ambition. Of this our Lord warned them. It is easy for us to say, Come, see our zeal for the Lord! and to think we are very faithful in his cause, when we are seeking our own objects, and even doing harm instead of good to others.

Here is one that is forward to follow Christ, but seems to have been hasty and rash, and not to have counted the cost. If we mean to follow Christ, we must lay aside the thoughts of great things in the world. Let us not try to join the profession of Christianity, with seeking after worldly advantages. Here is another that seems resolved to follow Christ, but he begs a short delay. To this man Christ first gave the call; he said to him, Follow me. Religion teaches us to be kind and good, to show piety at home, and to requite our parents; but we must not make these an excuse for neglecting our duty to God. Here is another that is willing to follow Christ, but he must have a little time to talk with his friends about it, and to set in order his household affairs, and give directions concerning them. He seemed to have worldly concerns more upon his heart than he ought to have, and he was willing to enter into a temptation leading him from his purpose of following Christ. No one can do any business in a proper manner, if he is attending to other things. Those who begin with the work of God, must resolve to go on, or they will make nothing of it. Looking back, leads to drawing back, and drawing back is to perdition. He only that endures to the end shall be saved.

Luke 9:51. While the days of his being received up, etc. Luke alone relates this narrative, which, however, is highly useful on many accounts. For, first, it describes the divine courage and firmness of Christ “La magnanimite et constance admirable de Iesus Christ;” — “the wonderful magnanimity and firmness of Jesus Christ.” in despising death; secondly, what deadly enmities are produced by differences about religion; thirdly, with what headlong ardor the nature of man is hurried on to impatience; next, how ready we are to fall into mistakes in imitating the saints; and, lastly, by the example of Christ we are called to the exercise of meekness. The death of Christ is called his being received up, (ἀνάληψις) not only because he was then withdrawn from the midst of us, “Non pas seulement pource qu il a lors este enleve et comme retranche du milieu des hommes;” — “not only because he was then raised up, and, as it were, withdrawn from the midst of men.” but because, leaving the mean prison of the flesh, he ascended on high.

52. And he sent messengers. It is probable that our Lord was, at that time, attended by a great multitude of followers; for the messengers were not sent to prepare a splendid banquet, or to select some magnificent palace, but only to tell that a vast number of guests were approaching. They again, when excluded and repulsed, wait for their Master. Hence, too, we learn, what I remarked in the second place, See our Author’s observations above on Luke 9:51. that when men differ among themselves about the doctrines of religion, they readily break out into hatred of each other; for it was an evidence of very bitter hatred to withhold food from the hungry, and lodging from those who were fatigued. But the Samaritans have such a dislike and enmity at the Jewish religion, that they look upon all who follow it as unworthy of any kindness. Perhaps, too, they were tormented with vexation at being despised; for they knew that their temple was detested by the Jews as profane, and that they were considered to be spurious and corrupt worshippers of God. But as the superstition once admitted kept so firm a hold of them, they strove, with wicked emulation, to maintain it to the last. At length the contention grew so hot, that it consumed both nations in one conflagration; for Josephus assures us that it was the torch which kindled the Jewish war. Now though Christ might easily have avoided that dislike, he chooses rather to profess himself to be a Jew, than by an indirect denial to procure a lodging.

53. He steadfastly set his face. By this expression Luke has informed us that Christ, when he had death before his eyes, rose above the fear of it, and went forward to meet it; but, at the same time, points out that he had a struggle, and that, having vanquished terror, “Estans victorieux par dessus ceste frayeur naturelle;” — “being victorious over that natural dread.” he boldly presented himself to die. For if no dread, no difficulty, no struggle, no anxiety, had been present to his mind, what need was there that he should set his face steadfastly? “Quel besoin estoit il qu’il prinst sa resolution, et par maniere de dire s’obstinast en soy-mesme?” — “What need was there that he should take his resolution, and, so to speak, persist in his own mind?” But as he was neither devoid of feeling, nor under the influence of foolish hardihood, he must have been affected by the cruel and bitter death, or rather the shocking and dreadful agony, which he knew would overtake him from the rigorous judgment of God; and so far is this from obscuring or diminishing his glory, that it is a remarkable proof of his unbounded love to us; for laying aside a regard to himself that he might devote himself to our salvation, through the midst of terrors he hastened to death, the time of which he knew to be at hand.

54. And when His disciples James and John saw it. The country itself had perhaps suggested to them the desire of thundering immediately against the ungodly; for it was there that Elijah had formerly destroyed, by a fire from heaven, the king’s soldiers who had been sent to apprehend him, (2 Kings 1:10.) It therefore occurred to them that the Samaritans, who so basely rejected the Son of God, were at that time devoted to a similar destruction. And here we see to what we are driven by a foolish imitation “Une folle et inconsideree imitation des saincts peres;” — “a foolish and ill-considered imitation of the holy fathers.” of the holy fathers. James and John plead the example of Elijah, but they do not consider how far they differ from Elijah; they do not examine properly their own intemperate zeal, nor do they look at the calling of God. Under a pretext equally plausible did the Samaritans cloak their idolatry, our fathers worshipped in this mountain, (John 4:20.) But both were in the wrong; for, neglecting the exercise of judgment, they were apes rather than imitators of the holy fathers. Now though it is doubtful whether they think that they have the power in their own hand, or ask Christ to give it to them, I think it more probable that, elated with foolish confidence, they entertain no doubt that they are able to execute vengeance, provided that Christ give his consent.

55. You know not of what spirit you are By this reply he not only restrained the unbridled fury of the two disciples, but laid down a rule to all of us not to indulge our temper. For whoever undertakes any thing, ought to be fully aware that he has the authority and guidance of the Spirit of God, and that he is actuated by proper and holy dispositions. Many will be impelled by the warmth of their zeal, but if the spirit of prudence be wanting, their ebullitions end in foam. Frequently, too, it happens, that the impure feelings of the flesh are mingled with their zeal, and that those who appear to be the keenest zealots for the glory of God are blinded by the private feelings of the flesh. And therefore, unless our zeal be directed by the Spirit of God, it will be of no avail to plead in our behalf, that we undertook nothing but from proper zeal. But the Spirit himself will guide us by wisdom and prudence, that we may do nothing contrary to our duty, or beyond our calling, nothing, in short, but what is prudent and seasonable; and, by removing all the filth of the flesh, he may impart to our minds proper feelings, that we may desire nothing but what God shall suggest. Christ likewise blames his disciples because, though they are widely distant from the spirit of Elijah, “De l’esprit et affection d’Elie;” — “from the spirit and disposition of Elijah.” they rashly take upon themselves to do what he did. For Elijah executed the judgment of God, which had been committed to him by the Spirit; but they rush to vengeance, not by the command of God, but by the movement of the flesh. And therefore the examples of the saints are no defense to us, unless the same Spirit that directed them dwell in us.

Matthew 19:3-9; Mark 10:2-12

Matthew 19:3-9

Mark 10:2-12

3. And the Pharisees came to him, tempting him, and saying to him, Is it lawful for a man to divorce his wife for any cause whatever? 4. Who answering said to them, Have you not read, that he who made them at first, “Qui feit l’homme des le commencement;” — “who made man from the beginning.” made them male and female? 5. And he said, Therefore shall a man leave his father and mother, and be joined to his wife; and they shall be one flesh. 6. Therefore now they are not two, but one flesh: what God therefore hath joined, let not man separate. 7. They say to him, Why then did Moses order to give a letter of divorcement, and send her away? 8. He said to them, Moses, for the hardness of your heart, permitted you to divorce your wives; but at the beginning it was not so. 9. And I say to you, That whosoever shall divorce his wife, except for fornication, and shall marry another, committeth adultery; and whosoever shall marry her that is divorced committeth adultery.

2. And the Pharisees, coming to him, asked him, Is it lawful for a man to divorce his wife? tempting him. 3. But he answering said to them, What did Moses command you? 4. And they said, Moses permitted to write a letter of divorcement, and to send her away. 5. And Jesus answering said to them, For the hardness of your heart he wrote to you this commandment. 6. But at the beginning of the creation God made them male and female. 7. For this reason shall a man leave his father and mother, and cleave to his wife; 8. And they shall be one flesh: therefore now they are not two, but one flesh. 9. What therefore God hath joined together let not man separate. 10. And in the house his disciples again asked him about the same subject. 11. And he saith to them, Whososever shall divorce his wife, and marry another, committeth adultery against her. 12. And if a woman shall divorce her husband, and shall be married to another, she committeth adultery.

Luke 9:60. But go thou and proclaim the kingdom of God. Matthew has only the words, Follow me: but Luke states more fully the reason why he was called, which was, that he might be a minister and preacher of the Gospel. Had he remained in a private station, there would have been no absolute necessity for leaving his father, provided he did not forsake the Gospel on his father’s account. “Pour faire son devoir envers son pere;” — “to do his duty to his father.” But the preaching of the Gospel does not allow him to remain at home, and therefore Christ properly takes him away from his father. While the amazing goodness of Christ appears in bestowing so honorable an office on a man who was still so weak, it deserves our notice, that the fault which still cleaved to him is corrected, and is not overlooked and encouraged.

Luke 9:61. And another said. Matthew does not mention this third person. It appears that he was too strongly attached to the world, to be ready and prepared to follow Christ. True, he offers to join the family of Christ, but with this reservation, after he has bid farewell to those who are in his house; that is, after he has arranged his business at home, as men are wont to do when preparing for a journey. This is the true reason why Christ reproves him so severely: for, while he was professing in words that he would be a follower of Christ, he turned his back upon him, till he had despatched his worldly business.

62. He who, after having put his hand to the plough, shall look back, is unfit for the kingdom of God. We must carefully inquire what this declaration of Christ means. They are said to look back, who become involved in the cares of the world, so as to allow themselves to be withdrawn from the right path; particularly, when they plunge themselves into those employments which disqualify them to follow Christ.

MATTHEW 9:1-8; MARK 2:1-12; LUKE 5:17-26

Matthew 9:1-8

Mark 2:1-12

Luke 5:17-26

1. And entering into a ship, he passed over, and came into his own city. 2. And, lo, they brought to him a paralytic lying on a bed. And when Jesus saw their faith, he said to the paralytic, Take courage, my son, thy sins are forgiven thee. 3. And, lo, some of the scribes said among themselves, This man blasphemeth. 4. And when Jesus saw their thoughts, he said, Why do you think evil in your hearts? 5. For whether is it easier to say, Thy sins are forgiven thee; or to say, Arise, and walk? 6. But that you may know that the Son of man hath authority on earth to forgive sins, (then he saith to the paralytic,) Arise, take up thy bed, and go away to thy house. 7. And he arose, and went away to his house. 8. And the multitudes who saw it wondered, and glorified God, who had given such authority to men.

1. And again he entered into Capernaum after some days; and it was reported that he was in the house. 2. And immediately many were assembled, so that the places which were around the door did not now contain them, and he preached the word to them. 3. And they come to him, bringing a paralytic, who was carried by four persons. 4. And when they could not approach him on account of the crowd, they uncovered the roof of the house in which he was, and having made an opening in the roof, they lower the couch on which the paralytic lay. 5. And when Jesus saw their faith, he said to the paralytic, Son, thy sins are forgiven thee. 6. And some of the scribes were sitting there, and thinking “Et disputoyent en leurs coeurs;” — “and were disputing in their hearts.” in their hearts, 7. Why does this man thus speak blasphemies? Who can forgive sins but God alone? 8. And immediately when Jesus knew by his Spirit that they thought thus within themselves, he said to them, Why do you think those things in your hearts? 9. Whether it is easier to say to the paralytic, Thy sins are forgiven thee; or to say, Rise, and take up thy bed, and walk? 10. But that you may know that the Son of man hath authority on earth to forgive sins, (he saith to the paralytic,) 11. I say to thee, Arise, take up thy bed, and go away to thy house. 12. And immediately he arose, and having taken up the bed, went out in the presence of all, so that all were astonished, and glorified God, saying, We never saw such a thing.

17. And it happened on a certain day, and he was teaching: and Pharisees and doctors of the law were sitting, who had come out of every village of Galilee and Judea, and from Jerusalem; and the power of the Lord was present to heal them. 18. And, lo, men carrying on a bed, a man who was a paralytic, and they sought to bring him in, and to place him before him. 19. And not finding a way by which they could bring him in on account of the crowd, they went up to the roof, and lowered him by cords with the bed into the midst before Jesus. 20. And when he saw their faith, he said to him, Man, thy sins are forgiven thee. 21. And the scribes and Pharisees began to think, saying, Who is this that speaketh blasphemies? Who can forgive sins but God alone? 22. And when Jesus knew their thoughts, he answering said to them, What do you think in your hearts? 23. Whether it is easier to say, Thy sins are forgiven thee, or to say, Arise, and walk? 24. But that you may know that the Son of man hath authority on earth, (he saith to the paralytic,) I say to thee, Arise, take up thy bed, and go to thy house. 25. And immediately rising up before them, he took up the bed on which he had been lying, and went away to his own house, glorifying God. 26. And amazement seized all, and they glorified God, and were filled with fear, saying, We have seen incredible things today.

CHAPTER 9

Lu 9:1-6. Mission of the Twelve Apostles.

(See on Mt 10:1-15).

1. power and authority--He both qualified and authorized them.

Lu 9:7-9. Herod Troubled at What He Hears of Christ Desires to See Him.

(See on Mr 6:14-30).

7. perplexed--at a loss, embarrassed.

said of some, that John was risen--Among many opinions, this was the one which Herod himself adopted, for the reason, no doubt, mentioned on Mr 6:14.

9. desired to see him--but did not, till as a prisoner He was sent to him by Pilate just before His death, as we learn from Lu 23:8.

Lu 9:10-17. On the Return of the Twelve Jesus Retires with Them to Bethsaida, and There Miraculously Feeds Five Thousand.

(See on Mr 6:31-44).

Lu 9:18-27. Peter's Confession of Christ--Our Lord's First Explicit Announcement of His Approaching Death, and Warnings Arising Out of It.

(See on Mt 16:13-28; and Mr 8:34).

24. will save--"Is minded to save," bent on saving. The pith of this maxim depends--as often in such weighty sayings (for example, "Let the dead bury the dead," Mt 8:22)--on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.

26. ashamed of me, and of my words--The sense of shame is one of the strongest in our nature, one of the social affections founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. When one is, in this sense of it, lost to shame, he is nearly past hope (Zec 3:5; Jr 6:15; 3:3). But when Christ and "His words"--Christianity, especially in its more spiritual and uncompromising features--are unpopular, the same instinctive desire to stand well with others begets the temptation to be ashamed of Him, which only the 'expulsive power' of a higher affection can effectually counteract.

Son of man be ashamed, when he cometh, &c.--He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to "shame and everlasting contempt" (Da 12:2). "Oh shame, to be put to shame before God, Christ, and angels!" [Bengel].

27. not taste of death fill they see the kingdom of God--"see it come with power" (Mr 9:1); or see "the Son of man coming in His kingdom" (Mt 16:28). The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new Kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.

Lu 9:28-36. Jesus Transfigured.

28. an eight days after these sayings--including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (Mt 17:1; Mr 9:2) "after six days," excluding these two days. As the "sayings" so definitely connected with the transfiguration scene are those announcing His death--at which Peter and all the Twelve were so startled and scandalized--so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven.

Peter, James, and John--partners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (Mr 5:37), the transfiguration, and the agony in the garden (Mr 14:33).

a mountain--not Tabor, according to long tradition, with which the facts ill comport, but some one near the lake.

to pray--for the period He had now reached was a critical and anxious one. (See on Mt 16:13). But who can adequately translate those "strong cryings and tears?" Methinks, as I steal by His side, I hear from Him these plaintive sounds, "Lord, who hath believed Our report? I am come unto Mine own and Mine own receive Me not; I am become a stranger unto My brethren, an alien to My mother's children: Consider Mine enemies, for they are many, and they hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name."

29. as he prayed, the fashion, &c.--Before He cried He was answered, and while He was yet speaking He was heard. Blessed interruption to prayer this! Thanks to God, transfiguring manifestations are not quite strangers here. Ofttimes in the deepest depths, out of groanings which cannot be uttered, God's dear children are suddenly transported to a kind of heaven upon earth, and their soul is made as the chariots of Amminadab. Their prayers fetch down such light, strength, holy gladness, as make their face to shine, putting a kind of celestial radiance upon it (2Co 3:18, with Ex 34:29-35).

raiment white, &c.--Matthew says, "His face did shine as the sun" (Mt 17:2), and Mark says (Mr 9:3), "His raiment became shining, exceeding white as snow, so as no fuller on earth can white them" (Mr 9:3). The light, then, it would seem, shone not upon Him from without, but out of Him from within; He was all irradiated, was in one blaze of celestial glory. What a contrast to that "visage more marred than men, and His form than the sons of men!" (Is 52:14).

30-31. there talked with him two men ... Moses and Elias ... appeared in glory--"Who would have believed these were not angels had not their human names been subjoined?" [Bengel]. (Compare Ac 1:10; Mr 16:5). Moses represented "the law," Elijah "the prophets," and both together the whole testimony of the Old Testament Scriptures, and the Old Testament saints, to Christ; now not borne in a book, but by living men, not to a coming, but a come Messiah, visibly, for they "appeared," and audibly, for they "spake."

32. and when they were awake--so, certainly, the most commentators: but if we translate literally, it should be "but having kept awake" [Meyer, Alford]. Perhaps "having roused themselves up" [Olshausen] may come near enough to the literal sense; but from the word used we can gather no more than that they shook off their drowsiness. It was night, and the Lord seems to have spent the whole night on the mountain (Lu 9:37).

saw his glory, &c.--The emphasis lies on "saw," qualifying them to become "eye-witnesses of His majesty" (2Pe 1:16).

33. they departed--Ah! bright manifestations in this vale of tears are always "departing" manifestations.

34-35. a cloud--not one of our watery clouds, but the Shekinah-cloud (see on Mt 23:39), the pavilion of the manifested presence of God with His people, what Peter calls "the excellent" of "magnificent glory" (2Pe 1:17).

a voice--"such a voice," says Peter emphatically; "and this voice [he adds] we heard, when we were with Him in the holy mount" (2Pe 1:17, 18).

36. Jesus was found alone--Moses and Elias are gone. Their work is done, and they have disappeared from the scene, feeling no doubt with their fellow servant the Baptist, "He must increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left--to suffer!

kept it close--feeling, for once at least, that such things were unmeet as yet for the general gaze.

Lu 9:37-45. Demoniac and Lunatic Boy Healed--Christ's Second Explicit Announcement of his Death and Resurrection.

(See on Mr 9:14-32.)

43-45. the mighty power of God--"the majesty" or "mightiness" of God in this last miracle, the transfiguration, &c.: the divine grandeur of Christ rising upon them daily. By comparing Mt 17:22, and Mr 9:30, we gather that this had been the subject of conversation between the Twelve and their Master as they journeyed along.

Lu 9:46-48. Strife among the Twelve Who Should Be Greatest--John Rebuked for Exclusiveness.

46-48. (See on Mt 18:1-5).

49-50. John answered, &c.--The link of connection here with the foregoing context lies in the words "in My name" (Lu 9:48). "Oh, as to that," said John, young, warm, but not sufficiently apprehending Christ's teaching in these things, "we saw one casting out devils in Thy name, and we forbade him: Were we wrong?" "Ye were wrong." "But we did because he followeth not us,'" "No matter. For (1) There is no man which shall do a miracle in My name that can lightly [soon] speak evil of Me' [Mr 9:39]. And (2) If such a person cannot be supposed to be 'against us,' you are to consider him 'for us.'" Two principles of immense importance. Christ does not say this man should not have followed "with them," but simply teaches how he was to be regarded though he did not--as a reverer of His name and a promoter of His cause. Surely this condemns not only those horrible attempts by force to shut up all within one visible pale of discipleship, which have deluged Christendom with blood in Christ's name, but the same spirit in its milder form of proud ecclesiastic scowl upon all who "after the form which they call a sect (as the word signifies, Ac 24:14), do so worship the God of their fathers." Visible unity in Christ's Church is devoutly to be sought, but this is not the way to it. See the noble spirit of Moses (Nu 11:24-29).

Lu 9:51-56. The Period of His Assumption Approaching Christ Takes His Last Leave of Galilee--The Samaritans Refuse to Receive Him.

51. the time was come--rather, "the days were being fulfilled," or approaching their fulfilment.

that he should be received up--"of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into two great stages; all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "came to His own," and "would have gathered them"; during the other, the awful consequences of "His own receiving Him not" rapidly revealed themselves.

he steadfastly set his face--the "He" here is emphatic--"He Himself then." See His own prophetic language, "I have set my face like a flint" (Is 50:7).

go to Jerusalem--as His goal, but including His preparatory visits to it at the feasts of tabernacles and of dedication (Joh 7:2, 10; 10:22, 23), and all the intermediate movements and events.

52. messengers before his face ... to make ready for him--He had not done this before; but now, instead of avoiding, He seems to court publicity--all now hastening to maturity.

53. did not receive him, because, &c.--The Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [Josephus, Antiquities, 20.6.1], and yet seem to have met with no such inhospitality. But if they were asked to prepare quarters for the Messiah, in the person of one whose "face was as though He would go to Jerusalem," their national prejudices would be raised at so marked a slight upon their claims. (See on Joh 4:20).

54. James and John--not Peter, as we should have expected, but those "sons of thunder" (Mr 3:17), who afterwards wanted to have all the highest honors of the Kingdom to themselves, and the younger of whom had been rebuked already for his exclusiveness (Lu 9:49, 50). Yet this was "the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on Mr 10:38-40; and Ac 12:2). That same fiery zeal, in a mellowed and hallowed form, in the beloved disciple, we find in 2Jo 5:10; 3Jo 10.

fire ... as Elias--a plausible case, occurring also in Samaria (2Ki 1:10-12).

55-56. know not what ... spirit--The thing ye demand, though in keeping with the legal, is unsuited to the genius of the evangelical dispensation. The sparks of unholy indignation would seize readily enough on this example of Elias, though our Lord's rebuke (as is plain from Lu 9:56) is directed to the principle involved rather than the animal heat which doubtless prompted the reference. "It is a golden sentence of Tillotson, Let us never do anything for religion which is contrary to religion" [Webster and Wilkinson].

61. I will follow ... but--The second disciple had a "but" too--a difficulty in the way just then. Yet the different treatment of the two cases shows how different was the spirit of the two, and to that our Lord addressed Himself. The case of Elisha (1Ki 19:19-21), though apparently similar to this, will be found quite different from the "looking back" of this case, the best illustration of which is that of those Hindu converts of our day who, when once persuaded to leave their spiritual fathers in order to "bid them farewell which are at home at their house," very rarely return to them. (Also see on Mt 8:21.)

62. No man, &c.--As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general. The expression "looking back" has a manifest reference to "Lot's wife" (Ge 19:26; and see on Lu 17:32). It is not actual return to the world, but a reluctance to break with it. (Also see on Mt 8:21.)

Power and authority - Δυναμιν και εξουσιαν. The words properly mean here, the power to work miracles; and that authority by which the whole demoniac system was to be subjected to them. The reader will please to observe:

1. That Luke mentions both demons and diseases; therefore he was either mistaken, or demons and diseases are not the same.

2. The treatment of these two was not the same: - the demons were to be cast out, the diseases to be healed. See Mat 10:1.

To preach the kingdom of God - For an explication of this phrase, see on Mat 3:1 (note).

Take nothing - See on Mar 6:7, Mar 6:8 (note).

Neither money - See on Mat 10:9 (note).

Neither have two coats - Show that in all things ye are ambassadors for God; and go on his charges.

There abide, and thence depart - That is, remain in that lodging till ye depart from that city. Some MSS. and versions add μη, which makes the following sense: There remain, and depart Not thence. See the note on Mat 10:11.

Herod the tetrarch - See on Mat 2:1 (note); Mat 14:1 (note).

By him - This is omitted by BCDL, two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod, hearing of all the things that were done, etc.; but Matthew says particularly, that it was the fame of Jesus of which he heard: Mat 14:1.

He was perplexed; - He was greatly perplexed διηπορει· from δια emphat. and απορεω, I am in perplexity. It is a metaphor taken from a traveler, who in his journey meets with several paths, one only of which leads to the place whither he would go; and, not knowing which to take, he is distressed with perplexity and doubt. The verb comes from α, negative, and πορος, a way or passage. A guilty conscience is a continual pest: - Herod had murdered John, and he is terribly afraid, lest he should arise from the dead, and bring his deeds to light, and expose him to that punishment which he deserved. See Mar 6:16.

Told him all - Related distinctly - διηγησαντο, from δια, through, and ἡγεομαι, I declare: hence the whole of this Gospel, because of its relating every thing so particularly, is termed διηγησις, Luk 1:1, a particular and circumstantially detailed narration. See on Mar 6:30 (note).

The people - followed him - Observe here five grand effects of Divine grace.

1. The people are drawn to follow him.

2. He kindly receives them.

3. He instructs them in the things of God.

4. He heals all their diseases.

5. He feeds their bodies and their souls. See Quesnel.

Reader! Jesus is the same to the present moment. Follow him, and he will receive, instruct, heal, feed, and save thy soul unto eternal life.

Send the multitude away - See this miracle explained at large, on the parallel places, Mat 14:15-21 (note); Mar 6:36-44 (note).

Then he took the five loaves - A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ:

1. He ought to exhort the people to hear with sedate and humble reverence.

2. He should first take the bread of life himself, that he may be strengthened to feed others.

3. He ought frequently to lift his soul to God, in order to draw down the Divine blessing on himself and his hearers.

4. He should break the loaves - divide rightly the word of truth, and give to all such portions as are suited to their capacities and states.

5. What he cannot perform himself, he should endeavor to effect by the ministry of others; employing every promising talent, for the edification of the whole, which he finds among the members of the Church of God. Under such a pastor, the flock of Christ will increase and multiply. See Quesnel.

Whom say the people - Οἱ οχλοι, the common people, i.e. the mass of the people. See this question considered on Mat 16:13 (note), etc.

But whom say ye that I am? - Whom do ye tell the people that I am? What do ye preach concerning me? See also on Mat 16:14 (note); and see the observations at the end of this chapter, (note).

The Christ of God - The Coptic and later Persic read, Thou art Christ God. After this comes in Peter's confession of our Lord, as related Mat 16:16 (note), etc., where see the notes; and see also the observations of Granville Sharp, Esq., at the end of this chapter.

If any man will come after me - See on Mat 16:24 (note), and on Mar 8:34 (note), where the nature of proselytism among the Jews is explained.

Daily - Καθ' ἡμεραν is omitted by many reputable MSS., versions, and fathers. It is not found in the parallel places, Mat 16:24; Mar 8:34.

Will save his life - See on Mat 16:24 (note), etc.

Lose himself - That is, his life or soul. See the parallel places, Mat 16:25 (note); Mar 8:35 (note), and especially the note on the former.

Or be cast away? - Or receive spiritual damage η ζημιωθεις. I have added the word spiritual here, which I conceive to be necessarily implied. Because, if a man received only temporal damage in some respect or other, yet gaining the whole world must amply compensate him. But if he should receive spiritual damage - hurt to his soul in the smallest degree, the possession of the universe could not indemnify him. Earthly goods may repair earthly losses, but they cannot repair any breach that may be made in the peace or holiness of the soul. See on Mat 16:26 (note).

Ashamed of me - See on Mar 8:38 (note).

About an eight days after - See the whole of this important transaction explained at large on Mat 17:1-13 (note).

His decease - Την εξοδον αυτον, That going out (or death) of his. That peculiar kind of death - its nature, circumstances, and necessity being considered. Instead of εξοδον, thirteen MSS. have δοξαν, glory. They spoke of that glory of his, which he was about to fill up (πληρουν) at Jerusalem. The Ethiopic unites both readings. The death of Jesus was his glory, because, by it, he gained the victory over sin, death, and hell, and purchased salvation and eternal glory for a lost world.

It is good for us to be here - Some MSS. add παντοτε, It is good for us to be Always here.

This is my beloved Son - Instead of ὁ αγαπητος, the beloved one, some MSS. and versions have εκλεκτος, the chosen one: and the Ethiopic translator, as in several other cases, to be sure of the true reading, retains both.

In whom I am well pleased, or have delighted - is added by some very ancient MSS. Perhaps this addition is taken from Mat 17:5.

Much people - See on Mat 17:14 (note).

A spirit taketh him, and he suddenly crieth out - Πνευμα λαμβανει αυτον. This very phrase is used by heathen writers, when they speak of supernatural influence. The following, from Herodotus, will make the matter, I hope, quite plain. Speaking of Scyles, king of the Scythians, who was more fond of Grecian manners and customs than of those of his countrymen, and who desired to be privately initiated into the Bacchic mysteries, he adds: "Now because the Scythians reproach the Greeks with these Bacchanals, and say that to imagine a god driving men into paroxysms of madness is not agreeable to sound reason, a certain Borysthenian, while the king was performing the ceremonies of initiation, went out, and discovered the matter to the Scythian army in these words: 'Ye Scythians ridicule us because we celebrate the Bacchanals, και ἡμεας ὁ θεος ΛΑΜΒΑΝΕΙ, and the God Possesses Us: but now the same demon, οὑτος ὁ δαιμων, has Taken Possession, ΛΕΛΑΒΗΚΕ, of your king, for he celebrates the Bacchanals, and ὑπο του θεου μαινεται, is filled with fury by this god." Herodot. l. iv. p. 250, edit. Gale.

This passage is exceedingly remarkable. The very expressions which Luke uses here are made use of by Herodotus. A demon, δαιμων, is the agent in the Greek historian, and a demon is the agent in the case mentioned in the text, Luk 9:42. In both cases it is said the demon possesses the persons, and the very same word, λαμβανει is used to express this in both historians. Both historians show that the possessions were real, by the effects produced in the persons: the heathen king rages with fury through the influence of the demon called the god Bacchus; the person in the text screams out, (κραζει), is greatly convulsed, and foams at the mouth. Here was a real possession, and such as often took place among those who were worshippers of demons.

The devil threw him down, and tare him - See this case considered at large, on Mat 17:15-18 (note), and on Mar 9:14-27 (note).

The mighty power - This majesty of God, μεγαλειοτητι του Θεου. They plainly saw that it was a case in which any power inferior to that of God could be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus.

Let these sayings sink down into your ears - Or, put these words into your ears. To other words, you may lend occasional attention, but to what concerns my sufferings and death you must ever listen. Let them constantly occupy a place in your most serious meditations and reflections.

But they understood not - See the note on Mar 9:32.

There arose a reasoning - Εισηλθε δε διαλογισμος, A dialogue took place - one inquired, and another answered, and so on. See this subject explained on Mat 18:1 (note), etc.

We forbade him - See this subject considered on Mar 9:38 (note), etc.

That he should be received up - Bishop Pearce says: "I think the word αναληψεως must signify, of Jesus's retiring or withdrawing himself, and not of his being received up: because the word συμπληρουσθαι, here used before it, denotes a time completed, which that of his ascension was not then. The sense is, that the time was come, when Jesus was no longer to retire from Judea and the parts about Jerusalem as he had hitherto done; for he had lived altogether in Galilee, lest the Jews should have laid hold on him, before the work of his ministry was ended, and full proofs of his Divine mission given, and some of the prophecies concerning him accomplished. John says, Joh 7:1 : Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him. Let it be observed, that all which follows here in Luke, to Luk 19:45, is represented by him as done by Jesus in his last journey from Galilee to Jerusalem."

He steadfastly set his face - That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design.

Sent messengers - Αγγελους, angels, literally; but this proves that the word angel signifies a messenger of any kind, whether Divine or human. The messengers in this case were probably James and John.

His face was - They saw he was going up to Jerusalem to keep the feast; (it was the feast of tabernacles, Joh 7:2); and knowing him thereby to be a Jew, they would afford nothing for his entertainment; for, in religious matters, the Samaritans and Jews had no dealings: see Joh 4:9. The Samaritans were a kind of mongrel heathens; they feared Jehovah, and served other gods, 2Kgs 17:34. They apostatized from the true religion, and persecuted those who were attached to it. See an account of them, Mat 16:1 (note). Those only who have deserted the truth of God, or who are uninfluenced by it, hate them who embrace and act by it. When a man has once decidedly taken the road to heaven, he can have but little credit any longer in the world, 1Jn 3:1.

That we command fire - Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on Mar 3:17.

Ye know not what manner of spirit ye are of - Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honor than for the honor of God. The disciples of that Christ who died for his enemies should never think of avenging themselves on their persecutors.

And they went to another village - Which probably did entertain them; being, perhaps, without the Samaritan borders.

The words, Ye know not of what spirit ye are; for the Son of man is not come to destroy men's lives, but to save them, are wanting in ABCEGHLS-V, and in many others. Griesbach leaves the latter clause out of the text. It is probable that the most ancient MSS. read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authorities in Griesbach.

A certain man - He was a scribe. See on Mat 8:19-22 (note). It is probable that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria.

Another also said - This circumstance is not mentioned by any of the other evangelists; and Matthew alone mentions the former case, Luk 9:57, Luk 9:58.

Let me first go bid them farewell, which are at home - Επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου - Permit me to set in order my affairs at home. Those who understand the Greek text will see at once that it will bear this translation well; and that this is the most natural. This person seems to have had in view the case of Elisha, who made a similar request to the Prophet Elijah, 1Kgs 19:19, 1Kgs 19:20, which request was granted by the prophet; but our Lord, seeing that this person had too much attachment to the earth, and that his return to worldly employments, though for a short time, was likely to become the means of stifling the good desires which he now felt, refused to grant him that permission. That which we object to the execution of God's designs is sometimes the very thing from which we should immediately disengage ourselves.

Put his hand to the plough - Can any person properly discharge the work of the ministry who is engaged in secular employments? A farmer and a minister of the Gospel are incompatible characters. As a person who holds the plough cannot keep on a straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an evangelist, if he turn his desires to worldly profits. A good man has said: "He who thinks it necessary to cultivate the favor of the world is not far from betraying the interests of God and his Church." Such a person is not fit, ευθετος, properly disposed, has not his mind properly directed towards the heavenly inheritance, and is not fit to show the way to others. In both these verses there is a plain reference to the call of Elisha. See 1Kgs 19:19, etc.

1. Considering the life of mortification and self-denial which Christ and his disciples led, it is surprising to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in truth, and such a persuasive eloquence in the consistent steady conduct of a righteous man, that the first must have admirers, and the latter, imitators. Christianity, as it is generally exhibited, has little attractive in it; and it is no wonder that the cross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ fully.

2. It is natural for man to wish to do the work of God in his own spirit; hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had man the government of the world, in a short time, not only sects and parties, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ; and his followers should ever consider that his work can never be done but in his own spirit.

Since the notes on Matthew were published, I have received from Granville Sharp, Esq., a short Treatise, entitled, Remarks on an important Text, (viz. Mat 16:18), which has long been perverted by the Church of Rome, In Support Of Her Vain And Baneful Pretensions To A Superiority Or Supreme Dominion Over All Other Episcopal Churches.

As I should feel it an honor to introduce the name of such a veteran in the cause of religion, liberty, and learning, into my work, so it gives me pleasure to insert the substance of his tract here, as forming a strong argument against a most Anti-christian doctrine. "And I also say unto thee, That thou art Peter; and upon this Rock I will build my Church, and the gates of hell shall not prevail against it." Mat 16:18. "The Greek word πετρος (Petros or Peter) does not mean a rock, though it has, indeed, a relative meaning to the word πετρα, a rock; for it signifies only a little piece of a rock, or a stone, that has been dug out of a rock; whereby the dignity of the real foundation intended by our Lord, which he expressed by the prophetical figure of Petra, (a rock), must necessarily be understood to bear a proportionable superiority of dignity and importance above the other preceding word, Petros; as petra, a real rock, is, comparatively, superior to a mere stone, or particle from the rock; because a rock is the regular figurative expression in Holy Scripture for a Divine Protector: יהוה סלעי Jehovah (is) my rock, (2Sam 22:2, and Psa 18:2). Again, אלהי צורי, my God (is) my rock; (2Sam 22:2, and Psa 18:2); and again, ומי צור מבלעדי אלהינו, and who (is) a rock except our God? 2Sam 22:32. "Many other examples may be found throughout the Holy Scriptures; but these six alone are surely sufficient to establish the true meaning of the figurative expression used by our Lord on this occasion; as they demonstrate that nothing of less importance was to be understood than that of our Lord's own Divine divinity, as declared by St. Peter in the preceding context - 'Thou art the Christ, the Son of the living God!' "That our Lord really referred to this declaration of Peter, relating to his own Divine dignity, as being the true rock, on which he would build his Church, is established beyond contradiction by our Lord himself, in the clear distinction which he maintained between the stone (πετρος, petros) and the rock, (πετρα, petra), by the accurate grammatical terms in which both these words are expressly recorded. (For whatsoever may have been the language in which they were really spoken, perhaps in Chaldee or Syriac, yet in this point the Greek record is our only authoritative instructer). The first word, πετρος, being a masculine noun, signifies merely a stone; and the second word, πετρα, though it is a feminine noun, cannot signify any thing of less magnitude and importance than a rock, or strong mountain of defense. The true meaning of the name was at first declared by our Lord to be Cephas, a stone; and a learned commentator, Edward Leigh, Esq., asserts that πετρος, doth always signify a Stone, never a rock. Critica Sacra, p. 325. "With respect to the first. - The word πετρος, petros, in its highest figurative sense of a stone, when applied to Peter, can represent only one true believer, or faithful member of Christ's Church, that is, one out of the great multitude of true believers in Christ, who, as figurative stones, form altogether the glorious spiritual building of Christ's Church, and not the foundation on which that Church is built; because that figurative character cannot, consistently with truth, be applied to any other person than to God, or to Christ alone, as I have already demonstrated by several undeniable texts of Holy Scripture. And though even Christ himself is sometimes, in Holy Scripture, called a stone, (λιθος, but not πετρος), yet, whenever this figurative expression is applied to him, it is always with such a clear distinction of superiority over all other figurative stones as will not admit the least idea of any vicarial stone to be substituted in his place; as, for instance: He is called 'the head stone of the corner,' (Psa 118:22), 'in Zion a precious corner stone,' (Isa 28:16), by whom alone the other living stones of the spiritual house are rendered 'acceptable to God;' as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared in his address to the Churches dispersed throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia; wherein he manifestly explains that very text of Isaiah, as follows: - 'Ye also,' (says the apostle), 'as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices Acceptable To God, By' (or through) 'Jesus Christ.' (1Pet 2:5). Thus plainly acknowledging the true foundation, on which the other living stones of the primitive catholic Church were built, in order to render them 'acceptable to God,' as 'a holy priesthood.'

And the apostle then proceeds (in the very next verse) to his citation of the above-mentioned text from Isaiah: - 'Wherefore also,' (says he, 1Pet 2:6), 'it is contained in the Scripture, Behold, I lay in Sion a Chief Corner Stone, elect, precious; and he that believeth on him' (επ' αυτῳ, on him, that is, on Jesus Christ, the only Chief Corner Stone) 'shall not be confounded. Unto you, therefore, which believe' (he) 'Is Precious,' (or, an honor; as rendered in the margin), 'but unto them which be disobedient' (he is, δε, also) 'the stone which the builders disallowed, the same' (οὑτος, for there is no other person that can be entitled to this supreme distinction in the Church) 'is made the Head Of The Corner.' "From this whole argument of St. Peter, it is manifest that there cannot be any other true head of the Church than Christ himself; so that the pretense for setting up a vicarial head on earth, is not only contrary to St. Peter's instruction to the eastern Churches, long after Christ's ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth as the Roman pretender) is equally contrary to our Lord's own instruction to his disciples (and, of course, also contrary to the faith of the true primitive catholic Church throughout the whole world) when he promised them, that, 'Where two or three are gathered together in my name' (said our Lord Jesus, the true rock of the Church) 'there am I in the midst of them,' Mat 18:20. "So that the appointment of any 'vicar on earth,' to represent that rock or eternal head of the Church whose continual presence, even with the smallest congregations on earth, is so expressly promised, would be not only superfluous and vain, but must also be deemed a most ungrateful affront to the benevolent Promiser of his continual presence; such as must have been suggested by our spiritual enemies to promote an apostasy from the only sure foundation, on which the faith, hope, and confidence of the true catholic Church can be built and supported! "Thus, I trust that the true sense of the first noun, πετρος, a stone, is here fairly stated; and also, its relative meaning to the second noun, πετρα, a rock, as far as it can reasonably be deemed applicable to the Apostle Peter. "And a due consideration also of the second noun, πετρα, a rock, will produce exactly the same effect; that is, it will demonstrate that the supreme title of the rock, which, in other texts of Holy Scripture, is applied to Jehovah, or God, alone, (as I have already shown), most certainly was not intended by our Lord to be understood as applicable to his disciple Peter; but only to that true testimony which St. Peter had just before declared, concerning the Divine dignity of the Messiah - 'Thou art the Christ, the Son of the living God.' "I have already remarked that πετρα (a rock) is a feminine noun; and a clear distinction is maintained between πετρος, the masculine noun, in this text, and the said feminine noun πετρα, the rock, by the grammatical terms in which the latter, in its relatives and articles, is expressed, which are all regularly feminine throughout the whole sentence; and thereby they demonstrate that our Lord did not intend that the new appellation, or nominal distinction, which he had just before given to Simon, (viz. πετρος, the masculine noun in the beginning of the sentence), should be construed as the character of which he spoke in the next part of the sentence; for, if he had really intended that construction, the same masculine noun, πετρος, must necessarily have been repeated in the next part of the sentence with a masculine pronoun, viz. επι τουτῳ τῳ πετρῳ, instead of επι ταυτῃ τῃ πετρᾳ, the present text; wherein, on the contrary; not only the gender is changed from the masculine to the feminine, but also the figurative character itself, which is as much superior, in dignity, to the Apostle Simon, and also to his new appellative πετρος, as a rock is superior to a mere stone. For the word πετρος cannot signify any thing more than a stone; so that the popish application to Peter, (or πετρος), as the foundation of Christ's Church, is not only inconsistent with the real meaning of the appellative which Christ, at that very time, conferred upon him, and with the necessary grammatical construction of it, but also with the figurative importance of the other word, πετρα, the rock; επι ταυτῃ τῃ πετρᾳ, 'upon this rock;' the declared foundation of the Church, a title of dignity, which (as I have already shown by several texts of Scripture) is applicable only to God or to Christ. "And be pleased to observe farther, that the application of this supreme title (the rock) to Peter, is inconsistent (above all) with the plain reference to the preceding Context; made by our Lord in the beginning of this very verse - 'And I Also say unto thee' - which manifestly points out (both by the copulative 'and,' and the connective adverb 'also') the inseparable connection of this verse with the previous declaration of Peter, concerning our Lord's Divine dignity in the preceding sentence - 'Thou art the Christ, the Son of the living God;' and thereby demonstrates that our Lord's immediate reply ('And I Also Say unto thee, etc). did necessarily include this declaration of Peter, as being the principal object of the sentence - the true foundation, or rock, on which alone the catholic Church can be properly built; because our faith in Christ (that he is truly 'the Son of the living God') is unquestionably the only security or rock of our salvation. "And Christ was also the rock even of the primitive Church of Israel; for St. Paul testifies, that 'they' (i.e. the hosts of Israel) 'did all drink of that spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ,' 1Cor 10:4. And the apostle, in a preceding chapter, (1Cor 3:11), says, 'Other foundation can no man lay than that is laid, which is Jesus Christ.' "In the margin of our English version of 1Cor 10:4, instead of 'followed them,' we find, 'went with them;' which is not only the literal meaning of the Greek, 'followed them,' but it is also unquestionably true that Christ was, in a more particular manner, the Rock of their defense, when he 'followed them,' than when he 'went before them,' as related in Exo 13:21, 'And the Lord' (in the Hebrew, expressly, Jehovah) 'Went Before Them by day in a pillar of a cloud to Lead Them the way, and by night in a pillar of fire,' etc. Yet, afterwards, a necessary change was made by the Protector of the hosts of Israel, in his military manoeuvres with the two marching armies, as we are informed in the next chapter, Exo 14:19. For though, at first, 'he went Before the camp of Israel,' yet he afterwards 'removed, and went Behind them; and the pillar of the cloud removed from before them, and stood' (or rather, was stationed in the order of marching) 'behind them.' Which is properly expressed by St. Paul (in the above-cited text, 1Cor 10:4) as 'the rock that followed them.' For Christ was more particularly 'a rock of defense to Israel,' by this changed manoeuvre in following them; because he thereby prevented the pursuit of their cruel enemies, the standing armies of the Egyptian tyrant. "I must remark, however, that in the text, which is parallel to St. Paul's testimony that Christ was the Rock which followed, viz. Exo 14:19, Exo 14:20, Christ is not mentioned under the supreme title of Jehovah, (as in the preceding chapter, Exo 13:21), but only as 'an angel of God.' But the angel appointed to this most gracious and merciful purpose of the Almighty was really of a supreme Divine dignity, infinitely superior to all other angels, For (in another parallel text on the same subject, wherein the title of angel is also given, viz. Exo 23:20-23), God declared, saying, 'My name is in him,' (viz. the name Jehovah, signifying all time, past, present, and future, or the eternal Being). 'Behold,' (said God to the hosts of Israel), 'I send An Angel' (or a messenger) 'before thee, to keep thee in the way,' (the object of intention before described), 'and to bring thee into the place which I have prepared. Beware of him,' [or rather, watch, (thyself), or be respectful before him, לפניך or in his presence], 'and obey his Voice,' (i.e. the Word of God, the true character of Christ, even before the creation); 'provoke him not,' (or rather, murmur not, against him), 'for he will not pardon your transgressions, for My Name Is In Him,' (not placed upon him, as the outward tokens of mere temporary authority are given, to be exhibited like the insignia of nobility, or robes of magistrates, but really 'in him,' בקרבו 'within him,' i.e. thoroughly included in his personal existence). 'But if thou shalt indeed obey His Voice,' (i.e. 'the word of God,' the true figurative character of the Son of God), 'and shalt do all that I Speak,' (for it is Jehovah, the Lord God, that speaketh in Christ), 'then I will be an enemy to thine enemies,' etc. It is therefore unquestionably evident, from the examination of all these texts, that Christ, whom St. Paul has declared to be 'the rock that followed' the Israelites, was also the Lord, or Jehovah, (as he is expressly called in the first text here cited, Exo 13:21), that 'went before' the Israelites 'by day,' in a pillar of a cloud, to lead them in 'the way, and by night in a pillar of fire,' etc., as expressly declared in the first text cited in this note; and, therefore, an attempt to set up any mere mortal man, as the rock or foundation of the true catholic Church, must be attributed either to extreme ignorance of the Holy Scriptures, or to extreme wickedness; but certainly, also, to the delusions of spiritual enemies."

That the power of the keys, or of binding and loosing, belonged equally to all the apostles, the author goes on to prove. "But there is a testimony of high authority, which renders it unquestionable that this declaration of our Lord respecting the power of 'binding and loosing,' related 'to them,' (the other disciples), 'as well as to him:' - even another declaration, made by our Lord himself, 'to his disciples,' respecting the same identical power, which our Lord attributed equally to all the disciples then present. "The particular discourse of our Lord to which I now refer seems to have been made at Capernaum, after the miracle of the fish (bearing the tribute money in his mouth) which Peter was sent to catch; as related in the 17th chapter of St. Matthew. And in the beginning of the very next chapter we are informed as follows: - 'At the Same Time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?' Our Lord's answer to this question (wherein he urges the necessity of a humiliation like that of little children, as the proper disposition to qualify mankind for the kingdom of heaven) is continued from the 2d verse to the 14th verse of this chapter; which shows that the disciples, in general, were still present, as they would certainly wait for the desired answer to their own question; and then our Lord immediately afterwards proceeded to instruct them (from the 15th to the 17th verse) in the general duty of behavior towards a brother that has trespassed against us. After which our Lord added, (in the 18th verse), 'Verily I say unto You, (ὑμιν, a plural pronoun, which must refer unto all the disciples that were then assembled), 'Whatsoever Ye Shall Bind on earth,' (δησητε, a verb in the second person plural, plainly including all the disciples that were then present), 'shall be bound in heaven; and whatsoever Ye Shall Loose on earth,' (λυσητε, another plural verb), 'shall be loosed in heaven.' "This is exactly the power of the keys, which the Church of Rome has, most absurdly, attributed to St. Peter alone, in order to invest the bishops of Rome (on the vain pretense of their being St. Peter's successors) with an exclusive claim to all these ecclesiastical privileges of binding and loosing, which our Lord manifestly, in this parallel text, attributed to all his faithful apostles, without any partial distinction. "But the importance of examining, not only parallel texts, but also more particularly the context, of any difficult sentence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exemplified in the examination of the first text in question, viz. Mat 16:18, Mat 16:19; for we are informed in the very next verse, the 20th, that our Lord 'Then charged his disciples,' (τοτε, then, that is, immediately after his discourse about the rock and keys), 'that they should tell no man that he was Jesus the Christ;' manifestly referring to the first circumstance of the context concerning himself, viz. the declaration of Peter, 'Thou art the Christ,' etc., in answer to his own question to all the disciples - 'Whom say ye that I am?' "That this question was not addressed to Peter alone is manifest by the plural pronoun and verb, (ὑμεις λεγετε), 'Whom say Ye that I am?' And therefore St. Peter's answer must be considered as intended not merely for himself, but also for his brethren, the other faithful witnesses of Christ's miracles and doctrines; so that the substance of this answer - 'Thou art the Christ, the Son of the living God' - must necessarily be understood as the true foundation or rock of the Catholic Church, revealed to Peter by our heavenly Father, as stated in the 17th and 18th verses. "This declaration, therefore, that he was the Christ, was manifestly the subject of our Lord's charge to the disciples, that 'they should tell no man;' that is, not until after the time of his sufferings and death, which were the next topics in the continuation of his discourse. The declaration of Peter, therefore, demonstrated the true foundation, or rock, of the Church, which (as Christ himself testified) our heavenly Father had revealed to Peter. And it is also remarkable, that the very next discourse of our Lord to his disciples, recorded in the context, (Mat 16:21), should produce that severe censure against Peter, which still farther demonstrated that Peter could not be the rock on which Christ's Church was to be built. (Mat 16:21). 'From that time forth' (απο τοτε) 'began Jesus to show unto his disciples how that he must go unto Jerusalem, and Suffer many things of the elders, and chief priests, and scribes, and Be Killed,' (all the predicted consequences of his being the Christ, the character which Peter himself had declared), 'and' (that he should) 'be raised again the third day. Then Peter took him,' (Mat 16:22), 'and began to rebuke him, saying, Be it far from thee, Lord,' (or, rather, according to the Greek original, as rendered in the margin - 'Pity thyself, Lord') - 'this shall not be unto thee. But he' (Christ, Mat 16:23) 'turned and said unto Peter,' [τῳ πετρῳ, the same appellative (signifying a stone, or a small part of a rock) which was given to Peter by our Lord, in the 18th verse] - 'Get thee behind me, Satan, (said our Lord), thou art an offense unto me; for thou savourest not the things that be of God; but those that be of men.' "Thus a fair examination and comparison of the whole context, completely sets aside the vain supposition of the Romish Church, that Peter was the rock of Christ's Church. And I sincerely hope that a similar attention to this whole context may prevent any future attempts, that might otherwise be prompted by the prejudices of Roman Catholics, to bring forward again this long-disputed question, on which they have vainly set up the pretended supremacy of the Romish Church above all other episcopal Churches; and that it may be silenced, and set at rest, for ever hereafter."

Mt 10:1; Mr 6:7.

There abide and thence depart - That is, stay in that house till ye leave the city.

It was said by some - And soon after by Herod himself. Mt 14:1; Mr 6:14.

That Elijah had appeared - He could not rise again, because he did not die.

Mr 6:30.

Mt 14:15; Mr 6:35; Joh 6:3.

Apart - From the multitude. And he asked them - When he had done praying, during which they probably stayed at a distance. Mt 14:13; Mr 8:27.

Saying - Ye must prepare for a scene far different from this.

Let him deny himself, and take up his cross - The necessity of this duty has been shown in many places: the extent of it is specified here, daily - Therefore that day is lost wherein no cross is taken up.

Mt 16:25; Mr 8:35; Joh 12:25.

Mt 17:1; Mr 9:2.

In glory - Like Christ with whom they talked.

They saw his glory - The very same expression in which it is described by St. John, John 1:14; and by St. Peter, 2Pet 1:16.

A cloud came and overshadowed them all. And they, the apostles, feared, while they (Moses and Elijah) entered into the cloud, which took them away.

Mt 17:14; Mr 9:14.

Let these sayings sink down into your ears - That is, consider them deeply. In joy remember the cross. So wisely does our Lord balance praise with sufferings. Mt 17:22; Mr 9:31.

And there arose a reasoning among them - This kind of reasoning always arose at the most improper times that could be imagined.

Mt 18:2; Mr 9:37.

And said to them - If ye would be truly great, humble yourselves to the meanest offices. He that is least in his own eyes shall be great indeed.

Mr 9:38.

The days are fulfilled that he should be received up - That is, the time of his passion was now at hand. St. Luke looks through this, to the glory which was to follow. He steadfastly set his face - Without fear of his enemies, or shame of the cross, Heb 12:2.

He sent messengers to make ready - A lodging and needful entertainment for him and those with him.

His face was as though he would go to Jerusalem - It plainly appeared, he was going to worship at the temple, and thereby, in effect, to condemn the Samaritan worship at Mount Gerizim.

As Elisha did - At or near this very place, which might put it into the minds of the apostles to make the motion now, rather than at any other time or place, where Christ had received the like affront.

Ye know not what manner of spirit - The spirit of Christianity is. It is not a spirit of wrath and vengeance, but of peace, and gentleness, and love.

Mt 8:19.

But Jesus said to him - First understand the terms: consider on what conditions thou art to follow me.

Suffer me first to bid them farewell that are in my house - As Elisha did after Elijah had called him from the plough, 1Kings 19:19; to which our Lord's answer seems to allude.

Is fit for the kingdom of God - Either to propagate or to receive it.

6 And they departed and went through the towns, preaching the gospel, and healing every where.

We have heard of the chusing of these twelve Disciples and their Names chap. 6.13. Mark 3.14. Our Saviour chose them to be with him, to learn of him and to be instructed by him, and to be Witnesses of what he said, and did; after some time thus spent, he sends them forth to Preach the Gospel, and giveth them a Power to confirm the Doctrine which they Preached, by several miraculous operations. Matthew takes no notice of their Election only of their Mission. Both Mark and Luke take notice of both. The 3, 4, 5, 6 verses, give us an account of the instructions he gave them, we met with them all before, and a more full account of them. See the Notes on Matth. 10.1, 2, 3.7, 8, 9, 10. and Mark 6, 7, 8, 9. See the Notes on both those places.

9 And Herod said, John have I beheaded, but who is this of whom I hear such things? And he desired to see him.

This Herod, was Herod Antipas the Tetrarch of Galilee, who had beheaded Iohn the Baptist, he heareth of these great things done by Christ, and [non-Latin text not transcribed] saith the Evangelist; it is a Word that signifieth, a great disturbance, and perplexity of Mind, when a Man is in doubt and fear, and knoweth not what Counsels to take or follow; it is used Luke 24.4. Acts 2.12. Acts 5.24. Acts 10.17. The other Evangelists say Herod himself guessed it was Iohn the Baptist, whom he had beheaded. Oh? the power of a guilty conscience? He had Murdered Iohn, now he is afraid his Ghost haunted him, or that his Soul was entred into another Body, that it might be revenged on him, others guessed variously. Herod knoweth not what to think, but desireth to see Christ, possibly that he might make up some judgment about him, possibly out of meer curiosity. But we read not that he did see him, untill, Pilate sent him to him after his examination of him, Luke 23.8.

11 And the people when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.

The Evangelists give us but a summary account of things, we read of the Mission, or sending out of the Apostles v. 1. Here we read of their return and giving their Lord an account of their discharge of the trust he had reposed in them; being returned, our Saviour goeth with them into a place near Bethsaida, not much inhabited, and therefore called Desart. He never wanted followers, nor an heart to receive them, and to take all opportunities to do them good. Many followed him, he receiveth them, and Preacheth to them for the good of their Souls, and healeth those amongst them that were Sick, to teach us to joyn Spiritual with bodily, and bodily, with spiritual Alms. Spiritual Alms such as instruction, reproof, counsel, are as much better then those that relieve only bodily wants, as the Soul is better then the Body. Spiritual Alms, without bodily relief, from such as are able to give them, are fittest for spiritual Persons; carnal ignorant People, that have no sense of spiritual things, must be like Children allur'd into a good opinion of the things, and ways of God by some bodily charity, and so taken by guile and enticed to the knowledge of God.

17 And they did eat, and were all filled, and there was taken up of fragments that remained to them, twelve baskets.

The History of this Miracle is recorded by all the four Evangelists. See the Notes on Matth. 14, 15. and on Mark 6.35. We shall again meet with it, Iohn 6.5. with some further circumstances. Luke hath nothing but what we have before met with.

22 Saying, The son of man must suffer many things, and be rejected of the elders, and chief priests, and scribes, and be slain, and be raised the third day.

Matthew and Mark tells us this discourse passed at Cesarea Philipi, (or at least one of the same import) Matthew also gives us an account of it with more circumstances. See the Notes on Matth. 16.14. As he was alone Praying. That is free from the multitude, for the next Words, tell us, the Disciples were with him. The 22 v. is not to be found in the other Evangelists; and if Luke hath reported these Words in the right order of time, they afford us a probable reason of what is v. 21. Why Christ would not yet be published, as the Christ, or the Son of God. Because he was to suffer, and it might much have shaken Peoples Faith, as to that Point, if they had seen the Person, of whom they believed such suffering and to be so despitefully used as he was, he therefore desired to be concealed as to that, untill he should be declared to be the Son of God with Power, by his Resurection from the Dead.

Marginal references: Math. 17.22.

24 For whosoever will save his life, shall lose it, but whosoever will lose his life, for my sake, the same shall save it.

We have met with these Words before, Matth. 16.24, 25 & 10.38, 39. Mark 8.34, 35. See the Notes on those places.

Marginal references: Math. 16.25.

25 For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away.

See the Notes on Matth. 16.26. Mark 8.36.

27 But I tell you of a truth, there be some standing here which shall not taste of death, till they see the kingdom of God.

[illegible: 1 word] [illegible: 1 letter]otes on Matth. 16.28. Mark 9.1. Luke seems here to [illegible: 1 span] several sayings of our Saviour, spoken not all at the [illegible: 1 word].

36 And when the voice was past, Jesus was found alone: and they kept it close, and told no man in those days any of those things which they had seen.

See the Notes on Matth. 17.1, 2, 3. and on Mark 9.2.

42 And as he was yet a coming, the devil threw him down, and tare him: and Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.

See the Notes on Matth. 17.14. Mark 9.14.

45 But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.

Of the Peoples Astonishment and Amazement at the sight of Christs Miracles, we often hear much; of their imbracing him, as their Saviour, and owning him as the Christ, we read little. Thus far many of them were come, indeed the most (the Scribes and Pharisees, and Sadduces only excepted) that they believed Christ was a great Prophet, a Man sent of God: authorized by God to reveal his will, and impowred from God to do many things, which none but God had Originally a Power to do. Others were gone a step further, viz. to believe not only that he was a Prophet, but that Prophet, foretold by Moses, Deut. 18.15. Iohn 1, 21.45. the Christ of God, as Peter expressed it, he that should Redeem Israel, Luke 24.21. That they had not a true Notion of the Messias, either as to his Person, that the Divine and Humane Nature, were united in his Person; or as to his Work, that it was not to Redeem Israel from their bodily servitude, but from their Sins only, will appear to any from the whole History of the Gospel. Nor indeed doth our Saviour hasten their Faith in this Revelation, I mean the perfecting, and confirming of it, knowing that it would be a great shaking to their Faith in him, in this Notion, and indeed as the Messias to see him so shamefully abused by the vilest abjects of the People, (as he was at his Passion) and then hanging upon the Cross, and dying, until they should also see him by his own Power risen from the Dead, and be confirmed concerning the truth of his Resurrection, where therefore he saw this seed of precious Faith springing up, as it did in Peter and divers others, who it is plain apprehended him more then Man, as he did not discourage, nor blame it, but highly commended it; so neither did he please to strengthen it, so as to put them out of all doubt about it, and often charged them not to publish it abroad, and bends himself to prepare them against this great Obstacle, which he saw would be in their way, to wit, his sufferings. This is the second time now that in this Chapter we find him inculcating it. And there was need of it, for the Evangelist telleth us. That they understood it not, it was hidden from them. They could easily understand how an ordinary Prophet might be delivered into the hands of Men, but how the Messias, the Christ, that Prophet, hee, of whom some of them believed, that he was more than a meer Man, how he should be thus delivered thus suffer▪ they could not understand, and they saw Christ as to this Point so reserved, and private, and forbidding the Publication of it, that they feared to be too particular with him about it.

Marginal references: Mark 9.3[illegible: 1 letter]. Chap. 2.50.

48 And said unto them, Whosoever shall receive this child in my name, receiveth me, and whosoever shall receive me, receiveth him that sent me, for he that is least among you all, the same shall be great.

See the Notes on Matth. 18.1. Mar. 9.33. This Paragraph sheweth what need there was of the preceeding Discourse, that our Saviour should prepare them with a preinforming them about his Suffering; that when they saw it their Faith in him, as the Messiah, might not fail, for they were possessed with the common Notion of their Country, that the Messias should deliver them from the Temporal Pressures which they were under, and Exercise a Civil or Military secular Power, this made them think of places of Priority, and greatness, about which we often find them disputing Our Lord to bring them off that false notion of him, and his Kingdom, he taketh a Child, and setteth him before them, and saith, Whosoever shall receive this Child, &c. what Luke saith, must be Interpreted, by what we had before in Matthew and Mark. This Child, that is, one that is as humble as this Child, &c. see the Notes before mentioned.

50 And Jesus said unto him, Forbid him not, for he that is not against us, is for us.

Mark saith further, that Christ added. For there is no Man, which shall do a Miracle in my Name, that can lightly speak Evil of me, see the Notes on Mar. 9.38.39.

Marginal references: Chap. 11.23.

51 And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem.

From this to v. 57. we have a piece of History recorded by no other Evangelist, but Luke, but is of great use to us, both to let us know, that our Saviour laid down his Life, no Man took it from him, and to let us see to what heigth differences about Religion ordinarily arise, and what intemperateness is often found, as to them, in the Spirits of the best of People, as also what the Will of our Grand-masters, as to the Government of our Spirits on such Cases. The going up of our Saviour to Ierusalem at this time, was his last Journey thither. When the time was come that he should be taken up, [non-Latin text not transcribed]. That is, when the time was drawing nigh, when Christ should Ascend up into Heaven, so the Word is used, Mar. 16.19. Acts 1.11. 1 Tim. 3.16. But why doth the Evangelist express it thus; why doth he not say, when he was to suffer, but Skippeth over his Death, and only mentioneth his Ascension. 1. That is included, Christ was first to suffer, and than to enter into his Glory. 2. Christ's Death is called a lifting up from the Earth, Iohn 12.32. 3. What if we should say that Christ's Death is thus exprest, to let us know that the Death of Christ was to him, a thing that his Eye was not so much upon, as the Glory which he immediately was to enter into after; so as he calls his very Death a taking up, as that which immediately preceded, it thereby teaching us to overlook Sufferings and Death, as not worthy to be named or mentioned, and to look only to that taking up into our Fathers Glory, which is the Portion of all Believers, when they dye, they are but taken up from the Earth, and tho our Bodies still stay behind a while, Death having a Power over us, yet of them also there shall be a taking up. Upon both which takings up, our Eyes should be so fixed, as to overlook all the Sufferings of this Life, as not worthy to be named. He stedfastly set his Face to go to Jerusalem. Some think this was not our Saviours last motion thither before his passion, but then it would not have been said [non-Latin text not transcribed] he set his Face, or he Confirmed his Face. He was now in Galilee, Ierusalem (that killed the Prophets) was the place designed for his Suffering betwixt Galilee and Ierusalem lay Samaria, through which he was to pass.

Marginal references: Mark 16.19. Act [illegible: 1 letter].2.

53 And they did not receive him, because his face was as though he would go to Jerusalem.

The Land of Canaan was by Ioshuah divided among all the Twelve Tribes of Israel, as we read in the Book of Ioshuah 14, 15, 16, 17, Ch. Saul, David, and Solomon (after the Death of Ioshuah, the Iudges and Samuel) ruled over them all, but Rehoboam the Son of Solomon, following the Counsel of the young Men in his Counsels; Ten Tribes Revolted from the House of David, 1 Kings 12.17, 18. Ieroboam brought them to Idolatry, v. 29. setting up Calves at Dan and Bethel. So as that there was a perpetual difference between the Israelites, and those that adhered to the House of David, both upon a Civil and Religious account. This held for about two hundred and sixty years. In the time of Hoshea their last King, the King of Assyria, after a Siege of three years, takes Samaria their Head City. Of this we have an account, 2 Kings 17.6. as also of those Sins which had Provoked God to give them up into his Hands, v. 24. of that Chapter, we read that the King of Assyria brought Men from Babylon, Cuthah▪ Avah, Hamah, Sepharvaim, and placed them in the Cities of Samaria, instead of the Children of Israel, he removed the most of the Jews, v. 6. of that Chap. and placed them, in Halah, and in Habor, by the River of Gozan, in the Cities of the Medes, after this there were several Mutations in the Government of those Countries. We must not imagine, that all the Jews were carried away, but the Chief, and Principal Men▪ and we read in that 17. Ch. that a Priest was sent back to instruct the new Colonies, how to Worship the God of the Country; because the Lyons infesting them▪ they conceived their non-Acquaintance, with the Methods of Worship used toward the God of that Country, was the cause of it, 2 Kings 17.26, 27. v. But yet v. 29. The People of the several Nations brought thither, Worshipped their several Idols, as may be read there: After this, about a hundred and sixty years, these Places came under the Dominion of Cyrus, who gave the Iews a liberty to return, but it chiefly concerned those that belonged to the Kingdom of Iudah, for we read Ezra 1.5. That they were the Fathers of Iuda, and Benjamin that rose up to return. The Samaritanes were their Enemies as to the Building of the Temple, Ezra 4.5. After this, they fell under the Power, first, of the Grecians, then of the Romans (under which they at this time were) this old Feud both upon the account of their former civil difference, and their difference in Religion still held, so as there was a great Enmity (especially occasioned by their difference in Religion) betwixt those who belonged to the Tribes of Iudah, and Benjamin, and the Samaritanes who were indeed Idolaters. The Iews (for so now were they only called, who adhered to the House of David) had no dealings with them. Iohn 14.9. Tho it be the opinion of some, that there were common Civilities betwixt them, and that the Rigedness lay on the Iewish part, rather than the Samaritanes. Galilee lay beyond Samaria, and it should seem was more generally inhabited by Native Iews. The King of Assyria planted his Colonies (it is probable) more in that which was now more strictly called Samaria, which lay in the Heart of the Land▪ which might be the reason, that the Inhabitants of that part now called Samaria, were more absurd, and Gross in their Worship, than the Inhabitants of Galilee, amongst whom Christ so long Preached. From whence (as was before said) Christ going to Ierusalem to the Feast, was to pass. The Samaritaines refused to receive him, which ordinarily, it is said, they did not to Passengers, but possibly, their knowing, that he was going to the Feast, was the cause, or his Attendants might be more than they liked. When we come to Iohn 4. we shall hear more of the Religious differences betwixt the Iews, and the Samaritanes. This is enough to have at present Noted.

54 And when his disciples James and John saw this, they said Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did.

The History of Elias (to which the Disciples refer) is doubtless that, 2 Kings 1.10. where Elias not without direction from God, called for Fire from Heaven to destroy those Captains and their Fifties, which the King sent to take him.

Marginal references: 2 Kings 1.10.

56 For the son of man is not come to destroy mens lives, but to save them. And they went to another village.

The Term Spirit sometimes signifies, the inward motions Propensions, and inclinations of the Soul, influenced either from the holy Spirit of God, or from the Evil Spirit. So the Term is used, 2 Tim. 1.7. you do not (saith our Saviour) consider what kind of motions these are, which you indulge your selves in. The Case of Elias, and this Case had three remarkable differences, 1. The People of Israel at that time had been in an Apostacy, but of few years Comparatively to these Samaritanes; they were fallen into it, in the sight of the true Worship of God at that time upheld in Iuda. They were not only stiff in it, but the King sends these Captains to apprehend Elias for declaring what God had commanded him to declare. These Samaritanes were under the Prejudices of Antiquity, and prescription for many hundreds of years. Histories tell us, that the Samaritane Temple, on Mount Gerazzim, builded in opposition to the Temple at Ierusalem, was builded by one Sanabala, Darius his Governour in those parts, to be revenged on the Iews, for turning his Son-in-Law Manasse, from the Priesthood at Ierusalem, which if it be true, the Samaritanes had been fixed now in their false Worship, more than five hundred years. Nor were these that we read of, any of the Heads, and Rulers, but probably ordinary Country People, Rooted so long in this Corrupt-way, and doing this in Zeal to their own Temple on Mount Gerazzim, and so inclined to shew no favour to those, who in any Devotion were going to the Opposite Temple. Christ pitieth them under these Prejudices, and tho he doth not approve of their Worship, yet he did not think, that the way to change their minds, was to call for Fire from Heaven against them, nor would he be so severe against them. It is not the Will of God, that we should approve of any corrupt Worship, and joyn with those that use it, but neither is it his Will, that we should by Fire and Sword go about to suppress it, and bring Men off from it. Antiquity, or the Practice of our Fore-fathers, is no sufficient Plea to justify any Worship. (It was the Samaritanes Plea, Iohn 4.20.) but yet where any such Prejudice against the Truth is, it calleth to us, for Mild and Gentle Behaviour, towards such as are under those disadvantages for the receiving of the Truth. 2. But Secondly, There was a difference in the Call of Elias. He was an extraordinary Prophet who did nothing of this Nature, but by an immediate Imtruse, and direction; so as what he did was in Zeal for God, guided by a Knowledge of the Will of God. The Disciples had no such Call. 3. The times differed, Elias acted under the Legal Dispensation, which was more severe. They were under the more mild and gentle Dispensation of the Gospel. And in this Question they did but indulge their Passions, and sinful desire of Revenge, therefore (saith our Saviour) you know not what manner of Spirit you are of. Our Saviour lets them know, that they were under a more mild and gentle Dispensation, by Propounding his own Example. The Son of Man (saith he) came not to destroy Mens Lives, but to save. The Term Translated Lives signifyeth also Souls; but if we consider the Apostles questions, which was not whether they should call for Fire from Heaven, to destroy their Souls; but to destroy them as to their Lives here, it will well enough justify our Translators rendering it in this place Lives. You see, saith our Saviour, by my healing the Sick, raising the Dead, &c. that my business is not to make my Ministry ingrateful to Men, by any ways Prejudicing them in their outward Concerns. If it were Translated Souls, it is yet a great Truth. Christ came not to destroy Mens Souls, but to bring the means of Salvation, and Eternal Happiness; if they reject these, and Perish, their Destruction is of themselves.

Marginal references: Joh. 3.17. & 12.47.

58 And Jesus said unto him, Foxes have holes, and birds of the air have nests, but the Son of m[illegible: 2 letters] hath not where to lay his head.

Matthew saith, Ch. 8.19. This Man was a Scribe. See the Notes on Matth. 8.19. Let those who have stately Houses, and think them worth Glorying in, or that they are things fit for Men to value themselves upon, despising their poor Brethren that want such Accommodations of this Life, digest this Text.

60 Jesus said unto him, Let the dead bury their dead, but go thou and preach the kingdom of God.

See the Notes on Matth. 8.21. How free is Divine Grace? the Scribe offers to follow Christ. Christ incourageth him not. To another that made no such offer, he first speaketh, saying, follow me, and will admit of no excuse?

62 And Jesus said unto him, No man having put his hand to the plough, and looking back, is fit for the kingdom of God.

Matthew (who mentioned the other two) mentioneth not this Third Person. Some doubt whether we well Translate these Words [non-Latin text not transcribed] bid them at my House farewell. Or whether it were not better Translated, to order the things, or Persons relating to my House. Let it be Translated either way, it signifies a too much Worldliness of mind in this Disciple, which our Saviour Checketh in the next Words, saying, No Man having put his Hand to the Plough, and looking back [non-Latin text not transcribed] to the things behind, is fit for the Kingdom of God. Some think it is an Allusion to the Story of Elisha's call, 1 Kings 19.19. Elijah passing by him Ploughing with Twelve Yoke of Oxen before him, and he with the twelfth, Cast his Mantle upon him. And he left the Oxen, and ran after Elijah, and said, Let me I pray thee Kiss my Father, and Mother, and then I will follow thee. Be that as it will, here is a Plain Allusion to the Work of a Plough-man, and a comparing of a Minister of the Gospel in his Duty, with the Plough-man in his Work. The Plough-man is obliged to look forward to his Work, or he will never draw his Furrows either strait enough, or of a just depth; so must a Minister of the Gospel, if he be once called out offecular imployments to the service of God in the Ministry, he is bound to mind and attend that; that is enough, to take up the whole Man, and his whole strength, and time, he had need of no other things to mind, or look after, the things of the World are things behind him; Not that God debarreth his Ministers (in case of Exigence) to work for their Bread with their Hands, as Paul did, but they ought not without apparent necessity to intangle themselves with the things of this Life, so as to make them their business.

The Mission of the Twelve Apostles.

1 Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick. 3 And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. 4 And whatsoever house ye enter into, there abide, and thence depart. 5 And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. 6 And they departed, and went through the towns, preaching the gospel, and healing every where. 7 Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead; 8 And of some, that Elias had appeared; and of others, that one of the old prophets was risen again. 9 And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.

We have here, I. The method Christ took to spread his gospel, to diffuse and enforce the light of it. He had himself travelled about, preaching and healing; but he could be only in one place at a time, and therefore now he sent his twelve disciples abroad, who by this time were pretty well instructed in the nature of the present dispensation, and able to instruct others and deliver to them what they had received from the Lord. Let them disperse themselves, some one way and some another, to preach the kingdom of God, as it was now about to be set up by the Messiah, to make people acquainted with the spiritual nature and tendency of it, and to persuade them to come into the interests and measures of it. For the confirming of their doctrine, because it was new and surprising, and very different from what they had been taught by the scribes and Pharisees, and because so much depended upon men's receiving, or not receiving it, he empowered them to work miracles (v. 1, 2): He gave them authority over all devils, to dispossess them, and cast them out, though ever so numerous, so subtle, so fierce, so obstinate. Christ designed a total rout and ruin to the kingdom of darkness, and therefore gave them power over all devils. He authorized and appointed them likewise to cure disease, and to heal the sick, which would make them welcome wherever they came, and not only convince people's judgments, but gain their affections. This was their commission. Now observe,

1. What Christ directed them to do, in prosecution of this commission at this time, when they were not to go far or be out long. (1.) They must not be solicitous to recommend themselves to people's esteem by their outward appearance. Now that they begin to set up for themselves, they must have no dress, nor study to make any other figure than what they made while they followed him: they must go as they were, and not change their clothes, or so much as put on a pair of new shoes. (2.) They must depend upon Providence, and the kindness of their friends, to furnish them with what was convenient for them. They must not take with them either bread or money, and yet believe they should not want. Christ would not have his disciples shy of receiving the kindnesses of their friends, but rather to expect them. Yet St. Paul saw cause not to go by this rule, when he laboured with his hands rather than be burdensome. (3.) They must not change their lodgings, as suspecting that those who entertained them were weary of them; they have no reason to be so, for the ark is a guest that always pays well for its entertainment: "Whatsoever house ye enter into there abide (v. 4), that people may know where to find you, that your friends may know you are not backward to serve them, and your enemies may know you are not ashamed nor afraid to face them; there abide till you depart out of that city; stay with those you are used to." (4.) They must put on authority, and speak warning to those who refused them as well as comfort to those that received them, v. 5. "If there be any place that will not entertain you, if the magistrates deny you admission and threaten to treat you as vagrants, leave them, do not force yourselves upon them, nor run yourselves into danger among them, but at the same time bind them over to the judgment of God for it; shake off the dust of your feet for a testimony against them." This will, as it were, be produced in evidence against them, that the messengers of the gospel had been among them, to make them a fair offer of grace and peace, for this dust they left behind there; so that when they perish at last in their infidelity this will lay and leave their blood upon their own heads. Shake off the dust of your feet, as much as to say you abandon their city, and will have no more to do with them.

2. What they did, in prosecution of this commission (v. 6): They departed from their Master's presence; yet, having still his spiritual presence with them, his eye and his arm going along with them, and, thus borne up in their work, they went through the towns, some or other of them, all the towns within the circuit appointed them, preaching the gospel, and healing every where. Their work was the same with their Master's, doing good both to souls and bodies.

II. We have here Herod's perplexity and vexation at this. The communicating of Christ's power to those who were sent forth in his name, and acted by authority from him, was an amazing and convincing proof of his being the Messiah, above any thing else; that he could not only work miracles himself, but empower others to work miracles too, this spread his fame more than any thing, and made the rays of this Sun of righteousness the stronger by the reflection of them even from the earth, from such mean illiterate men as the apostles were, who had nothing else to recommend them, or to raise any expectations from them, but that they had been with Jesus, Acts iv. 13. When the country sees such as these healing the sick in the name of Jesus it gives it an alarm. Now observe,

1. The various speculations it raised among the people, who, though they thought not rightly, yet could not but think honourably, of our Lord Jesus, and that he was an extraordinary person, one come from the other world; that either John Baptist, who was lately persecuted and slain for the cause of God, or one of the old prophets, that had been persecuted and slain long since in that cause, was risen again, to be recompensed for his sufferings by this honour put upon him; or that Elias, who was taken alive to heaven in a fiery chariot, had appeared as an express from heaven, v. 7, 8.

2. The great perplexity it created in the mind of Herod: When he had heard of all that was done by Christ, his guilty conscience flew in his face, and he was ready to conclude with them that John was risen from the dead. He thought he had got clear of John, and should never be troubled with him any more, but, it seems, he is mistaken; either John is come to life again or here is another in his spirit and power, for God will never leave himself without witness. "What shall I do now?" saith Herod. "John have I beheaded, but who is this? Is he carrying on John's work, or is he come to avenge John's death? John baptized, but he does not; John did no miracle, but he does, and therefore appears more formidable than John." Note, Those who oppose God will find themselves more and more embarrassed. However, he desired to see him, whether he resembled John or no; but he might soon have been put out of this pain if he would but have informed himself of that which thousands knew, that Jesus preached, and wrought miracles, a great while before John was beheaded, and therefore could not be John raised from the dead. He desired to see him; and why did he not go and see him? Probably, because he thought it below him either to go to him or to send for him; he had enough of John Baptist, and cared not for having to do with any more such reprovers of sin. He desired to see him, but we do not find that ever he did, till he saw him at his bar, and then he and his men of war set him at nought, Luke xxiii. 11. Had he prosecuted his convictions now, and gone to see him, who knows but a happy change might have ben wrought in him? But, delaying it now, his heart was hardened, and when he did see him he was as much prejudiced against him as any other.

The Multitude Miraculously Fed.

10 And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. 11 And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. 12 And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. 13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. 14 For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company. 15 And they did so, and made them all sit down. 16 Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. 17 And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.

We have here, I. The account which the twelve gave their Master of the success of their ministry. They were not long out; but, when they returned, they told him all that they had done, as became servants who were sent on an errand. They told him what they had done, that, if they had done any thing amiss, they might mend it next time.

II. Their retirement, for a little breathing: He took them, and went aside privately into a desert place, that they might have some relaxation from business and not be always upon the stretch. Note, He that hath appointed our man-servant and maid-servant to rest would have his servants to rest too. Those in the most public stations, and that are most publicly useful, must sometimes go aside privately, both for the repose of their bodies, to recruit them, and for the furnishing of their minds by meditation for further public work.

III. The resort of the people to him, and the kind reception he gave them. They followed him, though it was into a desert place; for that is no desert where Christ is. And, though they hereby disturbed the repose he designed here for himself and his disciples, yet he welcomed them, v. 11. Note, Pious zeal may excuse a little rudeness; it did with Christ, and should with us. Though they came unseasonably, yet Christ gave them what they came for. 1. He spoke unto them of the kingdom of God, the laws of that kingdom with which they must be bound, and the privileges of that kingdom with which they might be blessed. 2. He healed them that had need of healing, and, in a sense of their need, made their application to him. Though the disease was ever so inveterate, and incurable by the physicians, though the patients were ever so poor and mean, yet Christ healed them. There is healing in Christ for all that need it, whether for soul or body. Christ hath still a power over bodily diseases, and heals his people that need healing. Sometimes he sees that we need the sickness for the good of our souls, more than the healing for the ease of our bodies, and then we must be willing for a season, because there is need, to be in heaviness; but, when he sees that we need healing, we shall have it. Death is his servant, to heal the saints of all diseases. He heals spiritual maladies by his graces, by his comforts, and has for each what the case calls for; relief for every exigence.

IV. The plentiful provision Christ made for the multitude that attended him. With five loaves of bread, and two fishes, he fed five thousand men. This narrative we had twice before, and shall meet with it again; it is the only miracle of our Saviour's that is recorded by all the four evangelists. Let us only observe out of it, 1. Those who diligently attend upon Christ in the way of duty, and therein deny or expose themselves, or are made to forget themselves and their outward conveniences by their zeal for God's house, are taken under his particular care, and may depend upon Jehovah-jireh—The Lord will provide. He will not see those that fear him, and serve him faithfully, want any good thing. 2. Our Lord Jesus was of a free and generous spirit. His disciples said, Send them away, that they may get victuals; but Christ said, "No, give ye them to eat; let what we have go as far as it will reach, and they are welcome to it." Thus he has taught both ministers and Christians to use hospitality without grudging, 1 Pet. iv. 9. Those that have but a little, let them do what they can with that little, and that is the way to make it more. There is that scatters, and yet increases. 3. Jesus Christ has not only physic, but food, for all those that by faith apply themselves to him; he not only heals them that need healing, cures the diseases of the soul, but feeds them too that need feeding, supports the spiritual life, relieves the necessities of it, and satisfies the desires of it. Christ has provided not only to save the soul from perishing by its diseases, but to nourish the soul unto life eternal, and strengthen it for all spiritual exercises. 4. All the gifts of Christ are to be received by the church in a regular orderly manner; Make them sit down by fifties in a company, v. 14. Notice is here taken of the number of each company which Christ appointed for the better distribution of the meat and the easier computation of the number of the guests. 5. When we are receiving our creature-comforts, we must look up to heaven. Christ did so, to teach us to do so. We must acknowledge that we receive them from God, and that we are unworthy to receive them,—that we owe them all, and all the comfort we have in them, to the mediation of Christ, by whom the curse is removed, and the covenant of peace settled,—that we depend upon God's blessing upon them to make them serviceable to us, and desire that blessing. 6. The blessing of Christ will make a little go a great way. The little that the righteous man has is better than the riches of many wicked, a dinner of herbs better than a stalled ox. 7. Those whom Christ feeds he fills; to whom he gives, he gives enough; as there is in him enough for all, so there is enough for each. He replenishes every hungry soul, abundantly satisfies it with the goodness of his house. Here were fragments taken up, to assure us that in our Father's house there is bread enough, and to spare. We are not straitened, or stinted, in him.

Peter's Enlightened Testimony;Self-Denial Enjoined.

18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? 19 They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. 21 And he straitly charged them, and commanded them to tell no man that thing; 22 Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day. 23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. 24 For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. 25 For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? 26 For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. 27 But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

In these verses, we have Christ discoursing with his disciples about the great things that pertained to the kingdom of God; and one circumstance of this discourse is taken notice of here which we had not in the other evangelists-that Christ was alone praying, and his disciples with him, when he entered into this discourse, v. 18. Observe, 1. Though Christ had much public work to do, yet he found some time to be alone in private, for converse with himself, with his Father, and with his disciples. 2. When Christ was alone he was praying. It is good for us to improve our solitude for devotion, that, when we are alone, we may not be alone, but may have the Father with us. 3. When Christ was alone, praying, his disciples were with him, to join with him in his prayer; so that this was a family-prayer. Housekeepers ought to pray with their households, parents with their children, masters with their servants, teachers and tutors with their scholars and pupils. 4. Christ prayed with them before he examined them, that they might be directed and encouraged to answer him, by his prayers for them. Those we give instructions to we should put up prayers for and with. He discourses with them,

I. Concerning himself; and enquires,

1. What the people said of him: Who say the people that I am? Christ knew better than they did, but would have his disciples made sensible, by the mistakes of others concerning him, how happy they were that were led into the knowledge of him and of the truth concerning him. We should take notice of the ignorance and errors of others, that we may be the more thankful to him who has manifested himself to us, and not unto the world, and may pity them, and do what we can to help them and to teach them better. They tell him what conjectures concerning him they had heard in their converse with the common people. Ministers would know better how to suit their instructions, reproofs, and counsels, to the case of ordinary people, if they did but converse more frequently and familiarly with them; they would then be the better able to say what is proper to rectify their notions, correct their irregularities, and remove their prejudices. The more conversant the physician is with his patient, the better he knows what to do for him. Some said that he was John Baptist, who was beheaded but the other day; others Elias, or one of the old prophets; any thing but what he was.

2. What they said of him. "Now see what an advantage you have by your discipleship; you know better." "So we do," saith Peter, "thanks be to our Master for it; we know that thou art the Christ of God, the Anointed of God, the Messiah promised." It is matter of unspeakable comfort to us that our Lord Jesus is God's anointed, for then he has unquestionable authority and ability for his undertaking; for his being anointed signifies his being both appointed to it and qualified for it. Now one would have expected that Christ should have charged his disciples, who were so fully apprized and assured of this truth, to publish it to every one they met with; but no, he strictly charged them to tell no man that thing as yet, because there is a time for all things. After his resurrection, which completed the proof of it, Peter made the temple ring of it, that God had made this same Jesus both Lord and Christ (Acts ii. 36); but as yet the evidence was not ready to be summed up, and therefore it must be concealed; while it was so, we may conclude that the belief of it was not necessary to salvation.

II. Concerning his own sufferings and death, of which he had yet said little. Now that his disciples were well established in the belief of his being the Christ, and able to bear it, he speaks of them expressly, and with great assurance, v. 22. It comes in as a reason why they must not yet preach that he was the Christ, because the wonders that would attend his death and resurrection would be the most convincing proof of his being the Christ of God. It was by his exaltation to the right hand of the Father that he was fully declared to be the Christ, and by the sending of the Spirit thereupon (Acts ii. 33); and therefore wait till that is done.

III. Concerning their sufferings for him. So far must they be from thinking how to prevent his sufferings that they must rather prepare for their own.

1. We must accustom ourselves to all instances of self-denial and patience, v. 23. This is the best preparative for martyrdom. We must live a life of self-denial, mortification, and contempt of the world; we must not indulge our ease and appetite, for then it will be hard to bear toil, and weariness, and want, for Christ. We are daily subject to affliction, and we must accommodate ourselves to it, and acquiesce in the will of God in it, and must learn to endure hardship. We frequently meet with crosses in the way of duty; and, though we must not pull them upon our own heads, yet, when they are laid for us, we must take them up, carry them after Christ, and make the best of them.

2. We must prefer the salvation and happiness of our souls before any secular concern whatsoever. Reckon upon it, (1.) That he who to preserve his liberty or estate, his power or preferment, nay, or to save his life, denies Christ and his truths, wilfully wrongs his conscience, and sins against God, will be, not only not a saver, but an unspeakable loser, in the issue, when profit and loss come to be balanced: He that will save his life upon these terms will lose it, will lose that which is of infinitely more value, his precious soul. (2.) We must firmly believe also that, if we lose our life for cleaving to Christ and our religion, we shall save it to our unspeakable advantage; for we shall be abundantly recompensed in the resurrection of the just, when we shall have it again a new and an eternal life. (3.) That the gain of all the world, if we should forsake Christ, and fall in with the interests of the world, would be so far from countervailing the eternal loss and ruin of the soul that it would bear no manner of proportion to it, v. 25. If we could be supposed to gain all the wealth, honour, and pleasure, in the world, by denying Christ, yet when, by so doing, we lose ourselves to all eternity, and are cast away at last, what good will our worldly gain do us? Observe, In Matthew and Mark the dreadful issue is a man's losing his own soul, here it is losing himself, which plainly intimates that our souls are ourselves. Animus cujusque is est quisque—The soul is the man; and it is well or ill with us according as it is well or ill with our souls. If they perish for ever, under the weight of their own guilt and corruption, it is certain that we are undone. The body cannot be happy if the soul be miserable in the other world; but the soul may be happy though the body be greatly afflicted and oppressed in this world. If a man be himself cast away, e zemiotheis—if he be damaged,—or if he be punished, si mulctetur—if he have a mulct put upon his soul by the righteous sentence of Christ, whose cause and interest he has treacherously deserted,—if it be adjudged a forfeiture of all his blessedness, and the forfeiture be taken, where is his gain? What is his hope?

3. We must therefore never be ashamed of Christ and his gospel, nor of any disgrace or reproach that we may undergo for our faithful adherence to him and it, v. 26. For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, and justly. When the service and honour of Christ called for his testimony and agency, he denied them, because the interest of Christ was a despised interest, and every where spoken against; and therefore he can expect no other than that in the great day, when his case calls for Christ's appearance on his behalf, Christ will be ashamed to own such a cowardly, worldly, sneaking spirit, and will say, "He is none of mine; he belongs not to me." As Christ had a state of humiliation and of exaltation, so likewise has his cause. They, and they only, that are willing to suffer with it when it suffers, shall reign with it when it reigns; but those that cannot find in their hearts to share with it in its disgrace, and to say, If this be to be vile, I will be yet more vile, shall certainly have no share with it in its triumphs. Observe here, How Christ, to support himself and his followers under present disgraces, speaks magnificently of the lustre of his second coming, in prospect of which he endured the cross, despising the shame. (1.) He shall come in his own glory. This was not mentioned in Matthew and Mark. He shall come in the glory of the Mediator, all the glory which the Father restored to him, which he had with God before the worlds were, which he had deposited and put in pledge, as it were, for the accomplishing of his undertaking, and demanded again when he had gone through it. Now, O Father, glorify thou me, John xvii. 4, 5. He shall come in all that glory which the Father conferred upon him when he set him at his own right hand, and gave him to be head over all things to the church; in all the glory that is due to him as the assertor of the glory of God, and the author of the glory of all the saints. This is his own glory. (2.) He shall come in his Father's glory. The Father will judge the world by him, having committed all judgment to him; and therefore will publicly own him in the judgment as the brightness of his glory and the express image of his person. (3.) He shall come in the glory of the holy angels. They shall all attend him, and minister to him, and add every thing they can to the lustre of his appearance. What a figure will the blessed Jesus make in that day! Did we believe it, we should never be ashamed of him or his words now.

Lastly, To encourage them in suffering for him, he assures them that the kingdom of God would now shortly be set up, notwithstanding the great opposition that was made to it, v. 27. "Though the second coming of the Son of man is at a great distance, the kingdom of God shall come in its power in the present age, while some here present are alive." They saw the kingdom of God when the Spirit was poured out, when the gospel was preached to all the world and nations were brought to Christ by it; they saw the kingdom of God triumph over the Gentile nations in their conversion, and over the Jewish nation in its destruction.

The Transfiguration.

28 And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. 29 And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. 30 And, behold, there talked with him two men, which were Moses and Elias: 31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. 32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said. 34 While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. 35 And there came a voice out of the cloud, saying, This is my beloved Son: hear him. 36 And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

We have here the narrative of Christ's transfiguration, which was designed for a specimen of that glory of his in which he will come to judge the world, of which he had lately been speaking, and, consequently, an encouragement to his disciples to suffer for him, and never to be ashamed of him. We had this account before in Matthew and Mark, and it is well worthy to be repeated to us, and reconsidered by us, for the confirmation of our faith in the Lord Jesus, as the brightness of his Father's glory and the light of the world, for the filling of our minds with high and honourable thoughts of him, notwithstanding his being clothed with a body, and giving us some idea of the glory which he entered into at his ascension, and in which he now appears within the veil, and for the raising and encouraging of our hopes and expectations concerning the glory reserved for all believers in the future state.

I. Here is one circumstance of the narrative that seems to differ from the other two evangelists that related it. They said that it was six days after the foregoing sayings; Luke says that it was about eight days after, that is, it was that day sevennight, six whole days intervening, and it was the eighth day. Some think that it was in the night that Christ was transfigured, because the disciples were sleepy, as in his agony, and in the night his appearance in splendour would be the more illustrious; if in the night, the computation of the time would be the more doubtful and uncertain; probably, in the night, between the seventh and eighth day, and so about eight days.

II. Here are divers circumstances added and explained, which are very material.

1. We are here told that Christ had this honour put upon him when he was praying: He went up into a mountain to pray, as he frequently did (v. 28), and as he prayed he was transfigured. When Christ humbled himself to pray, he was thus exalted. He knew before that this was designed for him at this time, and therefore seeks it by prayer. Christ himself must sue out the favours that were purposed for him, and promised to him: Ask of me, and I will give thee, Ps. ii. 8. And thus he intended to put an honour upon the duty of prayer, and to recommend it to us. It is a transfiguring, transforming duty; if our hearts be elevated and enlarged in it, so as in it to behold the glory of the Lord, we shall be changed into the same image from glory to glory, 2 Cor. iii. 18. By prayer we fetch in the wisdom, grace, and joy, which make the face to shine.

2. Luke does not use the word transfigured—metamorphothe (which Matthew and Mark used), perhaps because it had been used so much in the Pagan theology, but makes use of a phrase equivalent, to eidos tou prosopou heteron—the fashion of his countenance was another thing from what it had been: his face shone far beyond what Moses's did when he came down from the mount; and his raiment was white and glistering: it was exastrapton—bright like lightning (a word used only here), so that he seemed to be arrayed all with light, to cover himself with light as with a garment.

3. It was said in Matthew and Mark that Moses and Elias appeared to them; here it is said that they appeared in glory, to teach us that saints departed are in glory, are in a glorious state; they shine in glory. He being in glory, they appeared with him in glory, as all the saints shall shortly do.

4. We are here told what was the subject of the discourse between Christ and the two great prophets of the Old Testament: They spoke of his decease, which he should accomplish at Jerusalem. Elegon ten exodon autou—his exodus, his departure; that is, his death. (1.) The death of Christ is here called his exit, his going out, his leaving the world. Moses and Elias spoke of it to him under that notion, to reconcile him to it, and to make the foresight of it the more easy to his human nature. The death of the saints is their exodus, their departure out of the Egypt of this world, their release out of a house of bondage. Some think that the ascension of Christ is included here in his departure; for the departure of Israel out of Egypt was a departure in triumph, so was his when he went from earth to heaven. (2.) This departure of his he must accomplish; for thus it was determined, the matter was immutably fixed in the counsel of God, and could not be altered. (3.) He must accomplish it at Jerusalem, though his residence was mostly in Galilee; for his most spiteful enemies were at Jerusalem, and there the sanhedrim sat, that took upon them to judge of prophets. (4.) Moses and Elias spoke of this, to intimate that the sufferings of Christ, and his entrance into his glory, were what Moses and the prophets had spoken of; see Luke xxiv. 26, 27; 1 Pet. i. 11. (5.) Our Lord Jesus, even in his transfiguration, was willing to enter into a discourse concerning his death and sufferings, to teach us that meditations on death, as it is our departure out of this world to another, are never unseasonable, but in a special manner season able when at any time we are advanced, lest we should be lifted up above measure. In our greatest glories on earth, let us remember that here we have no continuing city.

5. We are here told, which we were not before, that the disciples were heavy with sleep, v. 32. When the vision first began, Peter, and James, and John were drowsy, and inclined to sleep. Either it was late, or they were weary, or had been disturbed in their rest the night before; or perhaps a charming composing air, or some sweet and melodious sounds, which disposed them to soft and gentle slumbers, were a preface to the vision; or perhaps it was owing to a sinful carelessness: when Christ was at prayer with them, they did not regard his prayer as they should have done, and, to punish them for that, they were left to sleep on now, when he began to be transfigured, and so lost an opportunity of seeing how that work of wonder was wrought. These three were now asleep, when Christ was in his glory, as afterwards they were, when he was in his agony; see the weakness and frailty of human nature, even in the best, and what need they have of the grace of God. Nothing could be more affecting to these disciples, one would think, than the glories and the agonies of their Master, and both in the highest degree; and yet neither the one nor the other would serve to keep them awake. What need have we to pray to God for quickening grace, to make us not only alive, but lively! Yet that they might be competent witnesses of this sign from heaven, to those that demanded one, after awhile they recovered themselves, and became perfectly awake; and then they took an exact view of all those glories, so that they were able to give a particular account, as we find one of them does, of all that passed when they were with Christ in the holy mount, 2 Pet. i. 18.

6. It is here observed that it was when Moses and Elias were now about to depart that Peter said, Lord, it is good to be here, let us make three tabernacles. Thus we are often not sensible of the worth of our mercies till we are about to lose them; nor do we covet and court their continuance till they are upon the departure. Peter said this, not knowing what he said. Those know not what they say that talk of making tabernacles on earth for glorified saints in heaven, who have better mansions in the temple there, and long to return to them.

7. It is here added, concerning the cloud that overshadowed them, that they feared as they entered into the cloud. This cloud was a token of God's more peculiar presence. It was in a cloud that God of old took possession of the tabernacle and temple, and, when the cloud covered the tabernacle, Moses was not able to enter (Exod. xl. 34, 35), and, when it filled the temple, the priests could not stand to minister by reason of it, 2 Chron. v. 14. Such a cloud was this, and then no wonder that the disciples were afraid to enter into it. But never let any be afraid to enter into a cloud with Jesus Christ; for he will be sure to bring them safely through it.

8. The voice which came from heaven is here, and in Mark, related not so fully as in Matthew: This is my beloved Son, hear him: though those words, in whom I am well pleased, which we have both in Matthew and Peter, are not expressed, they are implied in that, This is my beloved Son; for whom he loves, and in whom he is well pleased, come all to one; we are accepted in the Beloved.

Lastly, The apostles are here said to have kept this vision private. They told no man in those days, reserving the discovery of it for another opportunity, when the evidences of Christ's being the Son of God were completed in the pouring out of the Spirit, and that doctrine was to be published to all the world. As there is a time to speak, so there is a time to keep silence. Every thing is beautiful and useful in its season.

An Evil Spirit Expelled.

37 And it came to pass, that on the next day, when they were come down from the hill, much people met him. 38 And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. 39 And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him. 40 And I besought thy disciples to cast him out; and they could not. 41 And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. 42 And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.

This passage of story in Matthew and Mark follows immediately upon that of Christ's transfiguration, and his discourse with his disciples after it; but here it is said to be on the next day, as they were coming down from the hill, which confirms the conjecture that Christ was transfigured in the night, and, it should seem, though they did not make tabernacles as Peter proposed, yet they found some shelter to repose themselves in all night, for it was not till next day that they came down from the hill, and then he found things in some disorder among his disciples, though not so bad as Moses did when he came down from the mount. When wise and good men are in their beloved retirements, they would do well to consider whether they are not wanted in their public stations.

In this narrative here, observe, 1. How forward the people were to receive Christ at his return to them. Though he had been but a little while absent, much people met him, as, at other times, much people followed him; for so it was foretold concerning him, that to him should the gathering of the people be. 2. How importunate the father of the lunatic child was with Christ for help for him (v. 38): I beseech thee, look upon my son; this is his request, and it is a very modest one; one compassionate look from Christ is enough to set every thing to rights. Let us bring ourselves and our children to Christ, to be looked upon. His plea is, He is my only child. They that have many children may balance their affliction in one with their comfort in the rest; yet, if it be an only child that is a grief, the affliction in that may be balanced with the love of God in giving his only-begotten Son for us. 3. How deplorable the case of the child was, v. 39. He was under the power of an evil spirit, that took him; and diseases of that nature are more frightful than such as arise merely from natural causes: when the fit seized him without any warning given, he suddenly cried out, and many a time his shrieks had pierced the heart of his tender father. This malicious spirit tore him, and bruised him, and departed not from him but with great difficulty, and a deadly gripe at parting. O the afflictions of the afflicted in this world! And what mischief doth Satan do where he gets possession! But happy they that have access to Christ! 4. How defective the disciples were in their faith. Though Christ had given them power over unclean spirits, yet they could not cast out this evil spirit, v. 40. Either they distrusted the power they were to fetch in strength from, or the commission given to them, or they did not exert themselves in prayer as they ought; for this Christ reproved them. O faithless and perverse generation. Dr. Clarke understands this as spoken to his disciples: "Will ye be yet so faithless and full of distrust that ye cannot execute the commission I have given you?" 5. How effectual the cure was, which Christ wrought upon this child, v. 42. Christ can do that for us which his disciples cannot: Jesus rebuked the unclean spirit then when he raged most. The devil threw the child down, and tore him, distorted him, as if he would have pulled him to pieces. But one word from Christ healed the child, and made good the damage the devil had done him. And it is here added that he delivered him again to his father. Note, When our children are recovered from sickness, we must receive them as delivered to us again, receive them as life from the dead, and as when we first received them. It is comfortable to receive them from the hand of Christ, to see him delivering them to us again: "Here, take this child, and be thankful; take it, and bring it up for me, for thou hast it again from me. Take it, and do not set thy heart too much upon it." With such cautions as these, parents should receive their children from Christ's hands, and then with comfort put them again into his hands.

Ambition of the Disciples Reproved.

43 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, 44 Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. 45 But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying. 46 Then there arose a reasoning among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, 48 And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great. 49 And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. 50 And Jesus said unto him, Forbid him not: for he that is not against us is for us.

We may observe here, I. The impression which Christ's miracles made upon all that beheld them (v. 43): They were all amazed at the mighty power of God, which they could not but see in all the miracles Christ wrought. Note, The works of God's almighty power are amazing, especially those that are wrought by the hand of the Lord Jesus; for he is the power of God, and his name is Wonderful. Their wonder was universal: they wondered every one. The causes of it were universal: they wondered at all things which Jesus did; all his actions had something uncommon and surprising in them.

II. The notice Christ gave to his disciples of his approaching sufferings: The Son of man shall be delivered into the hands of men, wicked men, men of the worst character; they shall be permitted to abuse him at their pleasure. That is here implied which is expressed by the other evangelists: They shall kill him. But that which is peculiar here is, 1. The connection of this with what goes next before, of the admiration with which the people were struck at beholding Christ's miracles (v. 43): While they all wondered at all things which Jesus did, he said this to his disciples. They had a fond conceit of his temporal kingdom, and that he should reign, and they with him, in secular pomp and power; and now they thought that this mighty power of his would easily effect the thing, and his interest gained by his miracles in the people would contribute to it; and therefore Christ, who knew what was in their hearts, takes this occasion to tell them again, what he had told them before, that he was so far from having men delivered into his hands that he must be delivered into the hands of men, so far from living in honour that he must die in disgrace; and all his miracles, and the interest he has by them gained in the hearts of the people, will not be able to prevent it. 2. The solemn preface with which it is introduced: "Let these sayings sink down into your ears; take special notice of what I say, and mix faith with it; let not the notions you have of the temporal kingdom of the Messiah stop your ears against it, nor make you unwilling to believe it. Admit what I say, and submit to it." Let it sink down into your hearts; so the Syriac and Arabic read it. The word of Christ does us no good, unless we let it sink down into our heads and hearts. 3. The unaccountable stupidity of the disciples, with reference to this prediction of Christ's sufferings. It was said in Mark, They understood not that saying. It was plain enough, but they would not understand it in the literal sense, because it agreed not with their notions; and they could not understand it in any other, and were afraid to ask him lest they should be undeceived and awaked out of their pleasing dream. But it is here added that it was hidden from them, that they perceived it not, through the weakness of faith and the power of prejudice. We cannot think that it was in mercy hidden from them, lest they should be swallowed up with overmuch sorrow at the prospect of it; but that it was a paradox, because they made it so to themselves.

III. The rebuke Christ gave to his disciples for their disputing among themselves which should be greatest, v. 46-48. This passage we had before, and, the more is the pity, we shall meet with the like again. Observe here,

1. Ambition of honour, and strife for superiority and precedency, are sins that most easily beset the disciples of our Lord Jesus, for which they deserve to be severely rebuked; they flow from corruptions which they are highly concerned to subdue and mortify, v. 46. They that expect to be great in this world commonly aim high, and nothing will serve them short of being greatest; this exposes them to a great deal of temptation and trouble, which they are safe from that are content to be little, to be least, to be less than the least.

2. Jesus Christ is perfectly acquainted with the thoughts and intents of our hearts: He perceived their thoughts, v. 47. Thoughts are words to him, and whispers are loud cries. It is a good reason why we should keep up a strict government of our thoughts because Christ takes a strict cognizance of them.

3. Christ will have his disciples to aim at that honour which is to be obtained by a quiet and condescending humility, and not at that which is to be obtained by a restless and aspiring ambition. Christ took a child, and set him by him, v. 47 (for he always expressed a tenderness and kindness for little children), and he proposed this child to them for an example. (1.) Let them be of the temper of this child, humble and quiet, and easy to itself; let them not affect worldly pomp, or grandeur, or high titles, but be as dead to them as this child; let them bear no more malice to their rivals and competitors than this child did. Let them be willing to be the least, if that would contribute any thing to their usefulness, to stoop to the meanest office whereby they might do good. (2.) Let them assure themselves that this was the way to preferment; for this would recommend them to the esteem of their brethren: they that loved Christ would therefore receive them in his name, because they did most resemble him, and they would likewise recommend themselves to his favour, for Christ would take the kindnesses done to them as done to himself: Whosoever shall receive one such child, a preacher of the gospel that is of such a disposition as this, he placeth his respect aright, and receiveth me; and whosoever receiveth me, in such a minister, receiveth him that sent me; and what greater honour can any man attain to in this world than to be received by men as a messenger of God and Christ, and to have God and Christ own themselves received and welcomed in him? This honour have all the humble disciples of Jesus Christ, and thus they shall be truly great that are least among them.

IV. The rebuke Christ gave to his disciples for discouraging one that honoured him and served him, but was not of their communion, not only not one of the twelve, nor one of the seventy, but not one of those that ever associated with them, or attended on them, but, upon occasional hearing of Christ, believed in him, and made use of his name with faith and prayer in a serious manner, for the casting out of devils. Now, 1. This man they rebuked and restrained; they would not let him pray and preach, though it was to the honour of Christ, though it did good to men and weakened Satan's kingdom, because he did not follow Christ with them; he separated from their church, was not ordained as they were, paid them no respect, nor gave them the right hand of fellowship. Now, if ever any society of Christians in this world had reason to silence those that were not of their communion, the twelve disciples at this time had; and yet, 2. Jesus Christ chid them for what they did, and warned them not to do the like again, nor any that profess to be successors of the apostles: "Forbid him not (v. 50), but rather encourage him, for he is carrying on the same design that you are, though, for reasons best known to himself, he does not follow with you; and he will meet you in the same end, though he does not accompany you in the same way. You do well to do as you do, but it does not therefore follow that he does ill to do as he does, and that you do well to put him under an interdict, for he that is not against us is for us, and therefore ought to be countenanced by us." We need not lose any of our friends, while we have so few, and so many enemies. Those may be found faithful followers of Christ, and, as such, may be accepted of him, though they do not follow with us. See Mark ix. 38, 39. O what a great deal of mischief to the church, even from those that boast of relation to Christ, and pretend to envy for his sake, would be prevented, if this passage of story were but duly considered!

The Samaritans Refuse to Receive Christ; Mistaken Zeal of James and John.

51 And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, 52 And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. 53 And they did not receive him, because his face was as though he would go to Jerusalem. 54 And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? 55 But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. 56 For the Son of man is not come to destroy men's lives, but to save them. And they went to another village.

This passage of story we have not in any other of the evangelists, and it seems to come in here for the sake of its affinity with that next before, for in this also Christ rebuked his disciples, because they envied for his sake. There, under colour of zeal for Christ, they were for silencing and restraining separatists: here, under the same colour, they were for putting infidels to death; and, as for that, so for this also, Christ reprimanded them, for a spirit of bigotry and persecution is directly contrary to the spirit of Christ and Christianity. Observe here,

I. The readiness and resolution of our Lord Jesus, in prosecuting his great undertaking for our redemption and salvation. Of this we have an instance, v. 51: When the time was come that he should be received up, he stedfastly set his face to go to Jerusalem. Observe 1. There was a time fixed for the sufferings and death of our Lord Jesus, and he knew well enough when it was, and had a clear and certain foresight of it, and yet was so far from keeping out of the way that then he appeared most publicly of all, and was most busy, knowing that his time was short. 2. When he saw his death and sufferings approaching, he looked through them and beyond them, to the glory that should follow; he looked upon it as the time when he should be received up into glory (1 Tim. iii. 16), received up into the highest heavens, to be enthroned there. Moses and Elias spoke of his death as his departure out of this world, which made it not formidable; but he went further, and looked upon it as his translation to a better world, which made it very desirable. All good Christians may frame to themselves the same notion of death, and may call it their being received up, to be with Christ where he is; and, when the time of their being received up is at hand, let them lift up their heads, knowing that their redemption draws nigh. 3. On this prospect of the joy set before him, he stedfastly set his face to go to Jerusalem the place where he was to suffer and die. He was fully determined to go, and would not be dissuaded; he went directly to Jerusalem, because there now his business lay, and he did not go about to other towns, or fetch a compass, which if he had done, as commonly he did, he might have avoided going through Samaria. He went cheerfully and courageously thither, though he knew the things that should befal him there. He did not fail nor was discouraged, but set his face as a flint, knowing that he should be not only justified, but glorified (Isa. l. 7), not only not run down, but received up. How should this shame us for, and shame us out of, our backwardness to do and suffer for Christ! We draw back, and turn our faces another way from his service who stedfastly set his face against all opposition, to go through with the work of our salvation.

II. The rudeness of the Samaritans in a certain village (not named, nor deserving to be so) who would not receive him, nor suffer him to bait in their town, though his way lay through it. Observe here, 1. How civil he was to them: He sent messengers before his face, some of his disciples, that went to take up lodgings, and to know whether he might have leave to accommodate himself and his company among them; for he would not come to give offence, or if they took any umbrage at the number of his followers. He sent some to make ready for him, not for state, but convenience, and that his coming might be no surprise. 2. How uncivil they were to him, v. 53. They did not receive him, would not suffer him to come into their village, but ordered their watch to keep him out. He would have paid for all he bespoke, and been a generous guest among them, would have done them good, and preached the gospel to them, as he had done some time ago to another city of the Samaritans, John iv. 41. He would have been, if they pleased, the greatest blessing that ever came to their village, and yet they forbid him entrance. Such treatment his gospel and ministers have often met with. Now the reason was because his face was as though he would go to Jerusalem; they observed, by his motions, that he was steering his course that way. The great controversy between the Jews and the Samaritans was about the place of worship—whether Jerusalem or mount Gerizim near Sychar; see John iv. 20. And so hot was the controversy between them that the Jews would have no dealings with the Samaritans, nor they with them, John iv. 9. Yet we may suppose that they did not deny other Jews lodgings among them, no, not when they went up to the feast; for if that had been their constant practice Christ would not have attempted it, and it would have been a great way about for some of the Galileans to go to Jerusalem any other way than through Samaria. But they were particularly incensed against Christ, who was a celebrated teacher, for owning and adhering to the temple at Jerusalem, when the priests of that temple were such bitter enemies to him, which, they hoped, would have driven him to come and worship at their temple, and bring that into reputation; but when they saw that he would go forward to Jerusalem, notwithstanding this, they would not show him the common civility which probably they used formerly to show him in his journey thither.

III. The resentment which James and John expressed of this affront, v. 54. When these two heard this message brought, they were all in a flame presently, and nothing will serve them but Sodom's doom upon this village: "Lord," say they, "give us leave to command fire to come down from heaven, not to frighten them only, but to consume them."

1. Here indeed was something commendable, for they showed, (1.) A great confidence in the power they had received from Jesus Christ; though this had not been particularly mentioned in their commission, yet they could with a word's speaking fetch fire from heaven. Theleis eipomen—Wilt thou that we speak the word, and the thing will be done. (2.) A great zeal for the honour of their Master. They took it very ill that he who did good wherever he came and found a hearty welcome should be denied the liberty of the road by a parcel of paltry Samaritans; they could not think of it without indignation that their Master should be thus slighted. (3.) A submission, notwithstanding, to their Master's good will and pleasure. They will not offer to do such a thing, unless Christ give leave: Wilt thou that we do it? (4.) A regard to the examples of the prophets that were before them. It is doing as Elias did? they would not have thought of such a thing if Elijah had not done it upon the soldiers that came to take him, once and again, 2 Kings i. 10, 12. They thought that this precedent would be their warrant; so apt are we to misapply the examples of good men, and to think to justify ourselves by them in the irregular liberties we give ourselves, when the case is not parallel.

2. But though there was something right in what they said, yet there was much more amiss, for (1.) This was not the first time, by a great many, that our Lord Jesus had been thus affronted, witness the Nazarenes thrusting him out of their city, and the Gadarenes desiring him to depart out of their coast; and yet he never called for any judgment upon them, but patiently put up with the injury. (2.) These were Samaritans, from whom better was not to be expected, and perhaps they had heard that Christ had forbidden his disciples to enter into any of the cities of the Samaritans (Matt. x. 5), and therefore it was not so bad in them as in others who knew more of Christ, and had received so many favours from him. (3.) Perhaps it was only some few of the town that knew any thing of the matter, or that sent that rude message to him, while, for aught they knew, there were many in the town who, if they had heard of Christ's being so near them, would have gone to meet him and welcomed him; and must the whole town be laid in ashes for the wickedness of a few? Will they have the righteous destroyed with the wicked? (4.) Their Master had never yet upon any occasion called for fire from heaven, nay, he had refused to give the Pharisees any sign from heaven when they demanded it (Matt. xvi. 1, 2); and why should they think to introduce it? James and John were the two disciples whom Christ had called Boanerges—sons of thunder (Mark iii. 17); and will not that serve them, but they must be sons of lightning too? (5.) The example of Elias did not reach the case. Elijah was sent to display the terrors of the law, and to give proof of that, and to witness as a bold reprover against the idolatries and wickednesses of the court of Ahab, and it was agreeable enough to him to have his commission thus proved; but it is a dispensation of grace that is now to be introduced, to which such a terrible display of divine justice will not be at all agreeable. Archbishop Tillotson suggests that their being now near Samaria, where Elijah called for fire from heaven, might help to put it in their heads; perhaps at the very place; but, though the place was the same, the times were altered.

IV. The reproof he gave to James and John for their fiery, furious zeal (v. 55): He turned with a just displeasure, and rebuked them; for as many as he loves he rebukes and chastens, particularly for what they do, that is irregular and unbecoming them, under colour of zeal for him.

1. He shows them in particular their mistake: Ye know not what manner of spirit ye are of; that is, (1.) "You are not aware what an evil spirit and disposition you are of; how much there is of pride, and passion, and personal revenge, covered under this pretence of zeal for your Master." Note, There may be much corruption lurking, nay, and stirring too, in the hearts of good people, and they themselves not be sensible of it. (2.) "You do not consider what a good spirit, directly contrary to this, you should be of. Surely you have yet to learn, though you have been so long learning, what the spirit of Christ and Christianity is. Have you not been taught to love your enemies, and to bless them that curse you, and to call for grace from heaven, not fire from heaven, upon them? You know not how contrary your disposition herein is to that which it was the design of the gospel you should be delivered into. You are not now under the dispensation of bondage, and terror, and death, but under the dispensation of love, and liberty, and grace, which was ushered in with a proclamation of peace on earth and good will toward men, to which you ought to accommodate yourselves, and not by such imprecations as these oppose yourselves."

2. He shows them the general design and tendency of his religion (v. 56): The Son of man is not himself come, and therefore does not send you abroad to destroy men's lives, but to save them. He designed to propagate his holy religion by love and sweetness, and every thing that is inviting and endearing, not by fire and sword, and blood and slaughter; by miracles of healing, not by plagues and miracles of destruction, as Israel was brought out of Egypt. Christ came to slay all enmities, not to foster them. Those are certainly destitute of the spirit of the gospel that are for anathematizing and rooting out by violence and persecution all that are not of their mind and way, that cannot in conscience say as they say, and do as they do. Christ came, not only to save men's souls, but to save their lives too—witness the many miracles he wrought for the healing of diseases that would otherwise have been mortal, by which, and a thousand other instances of beneficence, it appears that Christ would have his disciples do good to all, to the utmost of their power, but hurt to none, to draw men into his church with the cords of a man and the bands of love, but not think to drive men into it with a rod of violence or the scourge of the tongue.

V. His retreat from this village. Christ would not only not punish them for their rudeness, but would not insist upon his right of travelling the road (which was as free to him as to his neighbours), would not attempt to force his way, but quietly and peaceably went to another village, where they were not so stingy and bigoted, and there refreshed himself, and went on his way. Note, When a stream of opposition is strong, it is wisdom to get out of the way of it, rather than to contend with it. If some be very rude, instead of revenging it, we should try whether others will not be more civil.

Every Thing to Be Left for Christ.

57 And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. 59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60 Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. 61 And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. 62 And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

We have here an account of three several persons that offered themselves to follow Christ, and the answers that Christ gave to each of them. The two former we had an account of in Matt. xix. 21.

I. Here is one that is extremely forward to follow Christ immediately, but seems to have been too rash, hasty, and inconsiderate, and not to have set down and counted the cost.

1. He makes Christ a very large promise (v. 57): As they went in the way, going up to Jerusalem, where it was expected Christ would first appear in his glory, one said to him, Lord, I will follow thee withersoever thou goest. This must be the resolution of all that will be found Christ's disciples indeed; they follow the Lamb whithersoever he goes (Rev. xiv. 4), though it be through fire and water, to prisons and deaths.

2. Christ gives him a necessary caution, not to promise himself great things in the world, in following him, but, on the contrary, to count upon poverty and meanness; for the Son of man has not where to lay his head.

We may look upon this, (1.) As setting forth the very low condition that our Lord Jesus was in, in this world. He not only wanted the delights and ornaments that great princes usually have, but even such accommodations for mere necessity as the foxes have, and the birds of the air. See what a depth of poverty our Lord Jesus submitted to for us, to increase the worth and merit of his satisfaction, and to purchase for us a larger allowance of grace, that we through his poverty might be rich, 2 Cor. viii. 9. He that made all did not make a dwelling-place for himself, not a house of his own to put his head in, but what he was beholden to others for. He here calls himself the Son of man, a Son of Adam, partaker of flesh and blood. He glories in his condescension towards us, not only to the meanness of our nature, but to the meanest condition in that nature, to testify his love to us, and to teach us a holy contempt of the world and of great things in it, and a continual regard to another world. Christ was thus poor, to sanctify and sweeten poverty to his people; the apostles had not certain dwelling-place (1 Cor. iv. 11), which they might the better bear when they knew their Master had not; see 2 Sam. xi. 11. We may well be content to fare as Christ did. (2.) As proposing this to the consideration of those who intend to be his disciples. If we mean to follow Christ, we must lay aside the thoughts of great things in the world, and not reckon upon making any thing more than heaven of our religion, as we must resolve not to take up with any thing less. Let us not go about to compound the profession of Christianity with secular advantages; Christ has put them asunder, let us not think of joining them together; on the contrary, we must expect to enter into the kingdom of heaven through many tribulations, must deny ourselves, and take up our cross. Christ tells this man what he must count upon if he followed him, to lie cold and uneasy, to fare hard, and live in contempt; if he could not submit to this, let him not pretend to follow Christ. This word sent him back, for aught that appears; but it will be no discouragement to any that know what there is in Christ and heaven to set in the scale against this.

II. Here is another, that seems resolved to follow Christ, but he begs a day, v. 59. To this man Christ first gave the call; he said to him, Follow me. He that proposed the thing of himself fled off when he heard of the difficulties that attended it; but this man to whom Christ gave a call, though he hesitated at first, yet, as it should seem, afterwards yielded; so true was that of Christ, You have not chosen me, but I have chosen you, John xv. 16. It is not of him that willeth, nor of him that runneth (as that forward spark in the foregoing verses), but of God that showeth mercy, that gives the call, and makes it effectual, as to this man here. Observe,

1. The excuse he made: "Lord, suffer me first to go and bury my father. I have an aged father at home, who cannot live long, and will need me while he does live; let me go and attend on him until he is dead, and I have performed my last office of love to him, and then I will do any thing." We may here see three temptations, by which we are in danger of being drawn and kept from following Christ, which therefore we should guard against:—(1.) We are tempted to rest in a discipleship at large, in which we may be at a loose end, and not to come close, and give up ourselves to be strict and constant. (2.) We are tempted to defer the doing of that which we know to be our duty, and to put if off to some other time. When we have got clear of such a care and difficulty, when we have despatched such a business, raised an estate to such a pitch, then we will begin to think of being religious; and so we are cozened out of all our time, by being cozened out of the present time. (3.) We are tempted to think that our duty to our relations will excuse us from our duty to Christ. It is a plausible excuse indeed: "Let me go and bury my father,—let me take care of my family, and provide for my children, and then I will think of serving Christ;" whereas the kingdom of God and the righteousness thereof must be sought ad minded in the first place.

2. Christ's answer to it (v. 60): "Let the dead bury their dead. Suppose (which is not likely) that there are none but the dead to bury their dead, or none but those who are themselves aged and dying, who are as good as dead, and fit for no other service, yet thou hast other work to do; go thou, and preach the kingdom of God." Not that Christ would have his followers or his ministers to be unnatural; our religion teaches us to be kind and good in every relation, to show piety at home, and to requite our parents. But we must not make these offices an excuse from our duty to God. If the nearest and dearest relation we have in the world stand in our way to keep us from Christ, it is necessary that we have a zeal that will make us forget father and mother, as Levi did, Deut. xxxiii. 9. This disciple was called to be a minister, and therefore must not entangle himself with the affairs of this world, 2 Tim. ii. 4. And it is a rule that, whenever Christ calls to any duty, we must not consult with flesh and blood, Gal. i. 15, 16. No excuses must be admitted against a present obedience to the call of Christ.

III. Here is another that is willing to follow Christ, but he must have a little time to talk with his friends about it.

Observe, 1. His request for a dispensation, v. 61. He said, "Lord, I will follow thee; I design no other, I am determined to do it: but let me first go bid them farewell that are at home." This seemed reasonable; it was what Elisha desired when Elijah called him,Let me kiss my father and my mother; and it was allowed him: but the ministry of the gospel is preferable, and the service of it more urgent than that of the prophets; and therefore here it would not be allowed. Suffer me apotaxasthai tois eis ton oikon mou—Let me go and set in order my household affairs, and give direction concerning them; so some understand it. Now that which was amiss in this is, (1.) That he looked upon his following Christ as a melancholy, troublesome, dangerous thing; it was to him as if he were going to die and therefore he must take leave of all his friends, never to see them again, or never with any comfort; whereas, in following Christ, he might be more a comfort and blessing to them than if he had continued with them. (2.) That he seemed to have his worldly concerns more upon his heart than he ought to have, and than would consist with a close attendance to his duty as a follower of Christ. He seemed to hanker after his relations and family concerns, and he could not part easily and suitably from them, but they stuck to him. It may be he had bidden them farewell once, but Loth to depart bids oft farewell, and therefore he must bid them farewell once more, for they are at home at his house. (3.) That he was willing to enter into a temptation from his purpose of following Christ. To go and bid them farewell that were at home at his house would be to expose himself to the strongest solicitations imaginable to alter his resolution; for they would all be against it, and would beg and pray that he would not leave them. Now it was presumption in him to thrust himself into such a temptation. Those that resolve to walk with their Maker, and follow their Redeemer, must resolve that they will not so much as parley with their tempter.

2. The rebuke which Christ gave him for this request (v. 62): "No man, having put his hand to the plough, and designing to make good work of his ploughing, will look back, or look behind him, for then he makes balks with his plough, and the ground he ploughs is not fit to be sown; so thou, if thou hast a design to follow me and to reap the advantages of those that do so, yet if thou lookest back to a worldly life again and hankerest after that, if thou lookest back as Lot's wife did to Sodom, which seems to be alluded to here, thou art not fit for the kingdom of God." (1.) "Thou art not soil fit to receive the good seed of the kingdom of God if thou art thus ploughed by the halves, and not gone through with." (2.) "Thou art not a sower fit to scatter the good seed of the kingdom if thou canst hold the plough no better." Ploughing is in order to sowing. As those are not fit to be sown with divine comforts whose fallow ground is not first broken up, so those are not fit to be employed in sowing who know not how to break up the fallow ground, but, when they have laid their hand to the plough, upon every occasion look back and think of quitting it. Note, Those who begin with the work of God must resolve to go on with it, or they will make nothing of it. Looking back inclines to drawing back, and drawing back is to perdition. Those are not fit for heaven who, having set their faces heavenward, face about. But he, and he only, that endures to the end, shall be saved.

CHAP. IX.

Verse 7. And he was perplexed] PEndebat, animi dubius. He stood amused and amazed: he stuck in the mud, as it were, and could find no way out. This [non-Latin text not transcribed]. is the import of the Greek word. Thus the wicked, in the fulnesse of his sufficiency is in straits, as Zophar hath it, Job. 15. 22.

Verse 9. And he desired to see him] with a faint and fruitlesse desire: for he never stirred out of doors to see Christ, though he beleived that God had raised him from the dead. So true is that of Abraham, Luke 16. 31. Perhaps he desired to see whether it were John or not.

Verse 11. And he received them] Weary though he were, yet never weary of wel-doing.

Verse 13. Except we should go, &c.] Which is a thing not only improbable, but impossible. They held it an absurd motion.

Verse 18. As he was alone praying] Examinationi preces praemittendae. All our sacrifices should be salted with this salt.

Verse 19. But some say Elias] This Pythagorean transanimation is held by the Jewes to this day, viz. (ut singuli tertio renascantur) against so many cleer testimonies of Scripture to the contrary.

Verse 28. About eight dayes] Putting the two utmost dayes also into the reckoning. See the Notes on Matthew 17. 1. &c.

Verse 29 And as he prayed] Dum ipsius mens tota Deose immergeret, Luc. Burgens. saith one. Christians, whiles they are praying are oft-times carried out and beyond themselves. See Matt. 17. 2, 3. and the Notes there.

Verse 31. And spake of his decease] Gr. Of his Exodus; in [non-Latin text not transcribed]. reference to that expedition or departute of Israel out of AEgypt. It signifieth a translating from a condition and state of hardship: and is also used by Saint Peter 2 Epistle 1. 15. Death to the Saints is but an out-going to heaven; a loosing from the shore of life, andPhilip. 1. 21. launcing out into the maine of Immortality.

Verse 34. There came a cloud] See the Note on Matthew 17. 5.

Verse 39. And bruising him] As in the falling sicknesse, it falls out.

Verse 44. Let these sayings sink, &c.] Ponite, reponite, lay [non-Latin text not transcribed]. up the sayings of my sufferings, notwithstanding this peoples vain applauses. The best balm cast into water, sinks to the bottom: the baser sort, flotes on the top.

Verse 51. That he should be received up] The word implies a [non-Latin text not transcribed] Poly. Lyser. Metaphor from fathers owning and acknowledging their children after long absence. He set his face] He steeled his forehead against all discouragements. [non-Latin text not transcribed]

Verse 53. And they did not receive him] Such is the hatred that Idolaters bear against all Gods true worshippers. Illam Domum in qua inventus fuerit haereticus diruendam decernimus: It was a Decree of the Counsell of Tholouse against the Albigenses.

Verse 54. And when his disciples] These two brethren, sons of thunder, how soon was their choler up? they had quick and hot spirits. Wilt thou that we command] It were to be wished that we would first consult with Christ in his word, ere we stirre hand or foot to revenge.

Verse 55. But he turned and rebuked them] He did it not slightly, and by the by, but seriously and on set purpose: so must we rebuke and rebate our vindictive spirits, our unruly lusts, when like kine in a strait they rush and ride, one upon the back of another. Ye know not what manner of spirit ye are of] Not of Elias his spirit, as ye imagine: this wild-fire was never kindled on Gods hearth, as his zeal was: you are men of another mould then Elias. He was a Minister of indignation, you of consolation: his actions fit not you, because your persons are not like his: It is a [non-Latin text not transcribed] Arisiot. rare thing to be of an heroicall Spirit saith the Moralist. Every man cannot be an Elias or a Phineas, Numb. 25. 8. To that height of heat, ordinary mens tempers ate not raised.

Verse 58. And Jesus said unto him] Christ had felt his pulse, and found his temper, that he looked after outward things only: and therefore he lets him know what to trust unto.

Verse 62. No man having put his hand] Christ here haply [illegible: 1 word] to that which Elisha did, 1 King 19. 19.

Mt 10:1, and Barnes on Mt 10:2-14

Mt 14:13, also Mt 14:14-21.

Mt 16:13, and Barnes on Mt 16:14-27 Mk 8:27, and Barnes on Mk 28-38.

The Christ of God. The Anointed of God. The Messiah appointed by God, and who had been long promised by him. Mt 1:1.

(q) "Peter answering" Jn 6:69

See an account of the transfiguration in Mt 17:1-13 Mk 9:23.

The fashion. The appearance. Glistering. Shining like lightning--of a bright, dazzling whiteness. As Mark says, "more white than any fuller could make it."

In glory. Of a glorious appearance. Of an appearance like that which the saints have in heaven.

His decease. Literally his exit or departure. The word translated here decease--that is, exit, or going out--is elsewhere used to denote death. 2Pet 1:15. Death is a departure or going out from this life. In this word there may be an allusion to the departure of the children of Israel from Egypt. As that was going out from bondage, pain, and humiliation, so death, to a saint, is but going forth from a land of captivity and thraldom to one of plenty and freedom; to the land of promise, the Canaan in the skies.

He should accomplish. Which was about to take place.

Heavy with sleep. Borne down with sleep--oppressed, overcome with sleep. It may seem remarkable that they should fall asleep on such an occasion; but we are to bear in mind that this may have been in the night, and that they were weary with the toils of the day. Besides, they did not fall asleep while the transfiguration lasted. While Jesus was praying, or perhaps after he closed, they fell asleep. While they were sleeping his countenance was changed, and Moses and Elias appeared. The first that they saw of it was after they awoke, having been probably awakened by the shining of the light around them.

(x) "heavy with sleep" Dan 8:18, 10:9 (y) "they saw his glory" Jn 1:14

Jesus was found alone. That is, the two men had left him. In respect to them he was alone.

(d) "told no man" Eccl 3:7.

See this passage explained in the Notes on Mt 17:14-21, and Mr 9:14-29. Mt 17:14, and Mt 17:15-21. Mk 9:14, and Mk 9:15-29.

Let these sayings. Probably this refers to the sayings of the people, who had seen his miracles, and who on that account had praised and glorified God. On that ground they had acknowledged him to be the Christ. As if he had said, "I am about to die. You will then be disconsolate, and perhaps doubtful about my being the Christ. Then do you remember these miracles, and the confessions of the people--the evidence which I gave you that I was from God." Or it may mean, "Remember that I am about to die, and let my sayings in regard to that sink down into your hearts, for it is a most important event; and you will have need of remembering, when it takes place, that I told you of it." This last interpretation, however, does not agree as well with the Greek as the former.

(m) "for the Son of man" Mt 17:22

It was hid from them. They had imbibed the common notions of the Jews that he was to be a prince and a conqueror, to deliver the nation. They could not understand how that could be, if he was soon to be delivered into the hands of his enemies to die. In this way it was hid from them--not by God, but by their previous false belief. And from this we may learn that the plainest truths of the Bible are unintelligible to many because they have embraced some belief or opinion before which is erroneous, and which they are unwilling to abandon. The proper way of reading the Bible is to lay aside all previous opinions and submit entirely to God. The apostles should have supposed that their previous notions of the Messiah were wrong, and should have renounced them. They should have believed that what Jesus then said was consistent with his being the Christ. So we should believe that all that God says is consistent with truth, and should forsake all other opinions.

(o) "But they understood not" Mar 9:32, Lk 2:50, 18:34

Mt 18:1, and Mt 18:2-5. Comp. Mk 9:33-38.

(p) "Then there arose" Mt 18:1, Mk 9:34

Should be received up. The word here translated "received up" means literally a removal from a lower to a higher place, and here it refers evidently to the solemn ascension of Jesus to heaven. It is often used to describe that great event. See Acts 1:11,22; Mk 16:19, 1Timm 3:16. The time appointed for him to remain on the earth was about expiring, and he resolved to go to Jerusalem and die. And from this we learn that Jesus made a voluntary sacrifice; that he chose to give his life for the sins of men. Humanly speaking, had he remained in Galilee he would have been safe; but that it might appear that he did not shun danger, and that he was really a voluntary sacrifice-- that no man had power over his life except as he was permitted (Jn 19:11)--he chose to put himself in the way of danger, and even to go into scenes which he knew would end in his death.

He steadfastly set his face. He determined to go to Jerusalem, or he set out resolutely. When a man goes toward an object, he may be said to set his face toward it. The expression here means only that he resolved to go, and it implies that he was not appalled by the dangers--that he was determined to brave all, and go up into the midst of his enemies-- to die.

(u) "received up" Mk 16:19, Acts 1:2.

Sent messengers. In the original the word is angels; and the use of that word here shows that the word angel in the Bible does not always mean heavenly beings.

To make ready. To prepare a place, lodgings, refreshments. He had no reason to expect that he would experience any kind treatment from the Samaritans if he came suddenly among them, and if they saw that he was going to Jerusalem. He therefore made provision beforehand, and thus has shown us that it is not improper to look out beforehand for the supply of our wants, and to guard against want and poverty.

Samaritans, Mt 10:5

(v) "Samaritans" Jn 4:4

They did not receive him. Did not entertain him hospitably, or receive him with kindness.

Because his face was, &c. Because they ascertained that he was going to Jerusalem. One of the subjects of dispute between the Jews and Samaritans pertained to the proper situation of the temple. The Jews contended that it should be at Jerusalem; the Samaritans, on Mount Gerizim, and accordingly they had built one there. They had probably heard of the miracles of Jesus, and that he claimed to be the Messiah. Perhaps they had hoped that he would decide that they were right in regard to the building of the temple. Had he decided the question in that way, they would have received him as the Messiah gladly; but when they saw that he was going among the Jews-- that by going he would decide in their favour, they resolved to have nothing to do with him, and they rejected him. And from this we may learn---

1st. That men wish all the teachers of religion to fall in with their own views.

2nd. That if a doctrine does not accord with their selfish desires, they are very apt to reject it.

3rd. That if a religious teacher or a doctrine favours a rival sect, it is commonly rejected without examination. And,

4th. That men, from a regard to their own views and selfishness, often reject the true religion, as the Samaritans did the Son of God, and bring upon themselves swift destruction.

James and John. They were called Boanerges --sons of thunder--probably on account of their energy and power in preaching the gospel, or of their vehement and rash zeal--a remarkable example of which we have in this instance, Mk 3:17.

Wilt thou, &c. The insult had been offered to Jesus, their friend, and they felt it; but their zeal was rash and their spirit bad. Vengeance belongs to God: it was not theirs to attempt it,

Fire from heaven. Lightning, to consume them.

As Elias did. By this they wished to justify their zeal. Perhaps, while they were speaking, they saw Jesus look at them with disapprobation, and to vindicate themselves they referred to the case of Elijah. The case is recorded in 2Kgs 1:10-12.

(w) "as Elias did" 2Kgs 1:10,12.

Ye know not what manner of spirit ye are of. You suppose that you are actuated by a proper love for me; but you know not yourselves. It is rather a love of revenge; rather revengeful feelings toward the Samaritans than proper feelings toward me. We learn here--

1st. That apparent zeal for God may be only improper opposition toward our fellow-men.

2nd. That men, when they wish to honour God, should examine their spirit, and see if there is not lying at the bottom of their professed zeal for God some bad feeling toward their fellow-men.

3rd. That the highest opposition which Jesus met with was not inconsistent with his loving those who opposed him, and with his seeking to do them good.

For the Son of man, &c. You should imitate, in your spirit, the Son of man. He came not to destroy. If he had come for that purpose, he would have destroyed these Samaritans; but he came to save. He is not soon angry. He bears patiently opposition to himself, and you should bear opposition to him. You should catch his spirit; temper your zeal like his; seek to do good to those who injure you and him; be mild, kind, patient, and forgiving.

(x) "For the Son of man" Jn 3:17, 12:47

Bid them farewell. To take leave, inform them of the design, and set things at home in order. Jesus did not suffer this, because he probably saw that he would be influenced by a love of his friends, or by their persuasions, not to return to him. The purpose to be a Christian requires decision. Men should not tamper with the world. They should not consult earthly friends about it. They should not even allow worldly friends to give them advice whether to be Christians or not. God is to be obeyed rather than man, and they should come forth boldly, and resolve at once to give themselves to his service.

No man, having put his hand, &c. To put one's hand to a plough is a proverbial expression to signify undertaking any business. In order that a ploughman may accomplish his work, it is necessary to look onward--to be intent on his employment--not to be looking back with regret that he undertook it. So in religion. He that enters on it must do it with his whole heart. He that comes still loving the world--still looking with regret on its pleasures, its wealth, and its honours--that has not wholly forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God. How searching is this test to those who profess to be Christians! And how solemn the duty of all men to renounce all earthly objects, and to be not only almost, but altogether, followers of the Son of God! It is perilous to tamper with the world --to look at its pleasures or to seek its society. He that would enter heaven must come with a heart full of love to God; giving all into his hands, and prepared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is everything or nothing. He that is not willing to sacrifice everything for the cause of God, is really willing to sacrifice nothing.

[Neither have two coats apiece.] Either my computation of times very much deceives me, or the winter was now coming on when the apostles were sent forth; and yet Christ forbids that they should be clothed with a double garment. It was not much that they should be forbid to take money or provision for their journey, because they were to have their food administered to them as the reward of their preaching the gospel: but to strive with the cold and winter without sufficient clothing seems something hard.

I. It was not an unusual thing in that nation, that some out of a more religious severity, did clothe themselves but with a single garment; of which thing we have already spoken in notes upon Mark 14:51, to which probably this passage may have some reference: "R. Jose saith, 'Let my portion be with those who die of the disease in their bowels: for, saith Mar, Very many righteous men die of the disease in their bowels,'"; viz. a disease contracted by the austerities of their life, both as to food and clothing. And so it is said particularly of the priests.

"The priests walked barefoot upon the pavement, and used water, and were not clad but with a single garment. And from this custom their natural vigour languished, and their bowels grew infirm."

For this very reason was there a physician appointed in the Temple, upon whom the charge lay of remedying this evil: whom we might not unfitly call the bowel-doctor.

Now, it may be inquired whether our Lord from this example prescribed this severity to his apostles, not allowing them more than a single garment, when this journeying of theirs, to preach the gospel, was a winter's work: for they returned from this journey a little before the Passover. Compare the tenth verse of this chapter, and so on, with John 6:4, and so on. But let us a little enlarge upon this subject.

In both the Talmuds there are reckoned up eighteen several garments, wherewith the Jew is clothed from head to foot. Amongst the rest, two shoes, two buskins, &c.: but those which are more properly called garments, and which are put upon the body, are reckoned these:

1. Mactoren: which word is variously rendered by several men. By the Gloss I suppose a mantle: by Aruch a cloak; by others a hood. In the Gloss upon Bava Bathra it is made the same with talith.

"Resh Lachish went to Bozrah; and, seeing some Israelites eating of fruits that had not been tithed, forbade them. Coming from R. Jochanan, he saith to him, Even while thy 'mactoren' [or cloak] is upon thee, go and recall thy prohibition.'"

2. 'Kolbin' of thread. Which the Babylonians call kolbos. The ordinary Jewish garment was talith, the outward garment, and chaluk, the inward. But in the place quoted is no mention of talith in so many syllables at all; but instead of it a Greek word for a Hebrew one, a coat.

Epiphanius, speaking of the scribes, "Moreover, they wore garments distinguished by the phylacteries, which were certain borders of purple." They used long robes, or a certain sort of garment which we may call 'dalmatics,' or 'kolobia,' which were wove in with large borders of purple.

That he means the talith, the thing itself declares; for those borders of purple were no other than the zuzith, certain skirts hung and sewed on to the talith.

3. A woolen shirt, the inward garment. Whence the Gloss, the 'chaluk' was the shirt upon his skin. Hence that boast of R. Jose, "that throughout his whole life the roof of his house had not seen what was within that shirt of his."

II. And now the question returns; viz. whether by those two coats in the place before us should be meant those two kinds of garments, the talith and the chaluk, that is, that they should take but one of them: or those two kinds doubled; that is, that they should take but one of each? Whether our Saviour bound them to take but one of those garments, or whether he forbade them taking two of each?

I conceive, he might bind them to take but one of those garments...When our Lord commands them not to put on two coats, the foregoing words may best explain what he means by it: for when he cuts them short of other parts of garments and necessaries, such as a scrip, a staff, and sandals, we may reasonably suppose he would cut them short of one of the ordinary garments, either the talith or the chaluk.

This may seem something severe, that he should send them out in the winter time half naked; but, 1. This well enough became that providence which he was determined to exert towards them in a more peculiar manner, as may be gathered from Luke 22:35, and to the charge of which he would commit them. Of such a kind and nature was his providence in preserving them, as was shewn towards the Israelites in the wilderness, which suffered not their garments to wax old, which kept their bodies from decay and diseases, and their feet unhurt by all their travel. 2. It suited well enough with the mean and low estate of that kingdom of heaven, and of the Messiah, which the apostles were to preach up and propagate; so that, from the view of the first publishers, the Jews might learn to frame a right judgment concerning both the Messiah and his kingdom; viz. they might learn to believe in the Messiah when they should observe him capable so wondrously to protect his messengers, though surrounded with such numberless inconveniences of life: and might further be taught not to expect a pompous kingdom when they see the propagators of it, of so mean a degree and quality.

The words of the Baptist, He that hath two coats, let him impart, &c., may be also understood in this sense, that he that hath both the talith and the chaluk may give to him that is naked and hath neither, either the one or the other.

[That one of the old prophets was risen again.] So is the expression again, verse 19; in which sense that prophet must be taken, John 1:21,25, that is one of the old prophets that is risen again.

Although they looked for no other prophet (excepting Elias only) before the appearing of the Messiah, yet doth it seem that they had an opinion that some of the ancient prophets should rise again, and that the time was now at hand wherein they should so do; and that because they made such frequent mention of it in their common talk, that "some one of the old prophets had risen again."

[Moses and Elias.] The Jews have a fiction that Moses shall come with Elias when Elias himself comes. "The holy blessed God said to Moses, 'As thou hast given thy life for Israel in this world, so in the ages to come, when I shall bring Elias the prophet amongst them, you two shall come together'"...

They also feign that Moses was raised up at the same time with Samuel by the witch of Endor:

"Samuel thought that day had been the day of judgment, and therefore he raised Moses along with himself."

"Moses did not die [for the just die not]; but went up into the highest, to minister before God."

[They spake of his decease.] The French and Italian translation do render this word decease too loosely. And I wish the English have not done it too narrowly; They spake of his decease. It were better, They spake of his departure. For the ascent of Christ into heaven was his exodus, as well as his death: nay, I may say more, if, at least, in the word exodus there be any allusion to the Israelites' going out of Egypt. For that was in victory and triumph, as also the ascent of Christ into heaven was.

There is no question but they did indeed discourse with him about his death and the manner of it; viz. his crucifixion: whereas, Moses and Elias themselves did depart without any pain or anguish. But I should think, however, there is more contained in that word; and that the expression the time of his receiving up, verse 51, hath some reference to his departure...

[When the time was come that he should be received up] It is a difficulty amongst some, why there should be any mention of his receiving up, when there is no mention of his death. But let it be only granted that under that expression his decease is included the ascension of Christ, and then the difficulty is solved. The evangelist seems from thence to calculate. Moses and Elias had spoken of his departure out of this world, that is, of his final departure, when he took leave of it at his ascension into heaven: and from thenceforward, till the time should come wherein he should be received up, he steadfastly set his face towards Jerusalem, resolving with himself to be present at all the feasts that should precede his receiving up.

He goes therefore to the feast of Tabernacles; and what he did there, we have it told us, John 7. After ten weeks, or thereabout, he went up to the feast of Dedication, chapter 13:22; John 10:22; and at length to the last feast of all, his own Passover, chapter 17:11.

[Into a village of the Samaritans.] It may be a question, whether the Jews, in their journeying to and from Jerusalem, would ordinarily deign to lodge in any of the Samaritan towns. But if necessity should at any time compel them to betake themselves into any of their inns, we must know that nothing but their mere hatred to the nation could forbid them: for "their land was clean, their waters were clean, their dwellings were clean, and their roads were clean." So that there could be no offence or danger of uncleanness in their dwelling; and so long as the Samaritans, in most things, came the nearest the Jewish religion of all others, there was less danger of being defiled either in their meats or beds or tables, &c.

[Ye know not what manner of spirit ye are of.] What Elias once did to those of Samaria, the sons of Zebedee had an ambition to imitate in this place; dreaming (as it should seem) that there were those thunders and lightnings in their very name Boanerges, that should break out at pleasure for the death and destruction of those that provoked them. But could you not see, O ye sons of Zebedee, how careful and tender your Master was, from the very bottom of his soul, about the lives and well-being of mankind; how he healed the sick, cured those that were possessed with devils, and raised the dead? and will you be breathing slaughter and fire, and no less destruction to the town than what had happened to Sodom? Alas! you do not know, or have not considered, what kind of spirit and temper becomes the apostles of the Messiah.

[Let the dead bury their dead.] The Jews accounted of the Gentiles as no other than dead. The people of the earth, [that is, the Gentiles] do not live. And as the Gentiles, so even amongst themselves, these four sorts are so esteemed: "These four are accounted as dead, the blind, the leprous, the poor, and the childless."

We heard before, Luke 6:13 of our Saviour's choosing his twelve apostles, and their several names; they were first chosen disciples to be with Christ, to learn of him, and be instructed by him, and to be witnesses of what he said and did. Now after some time thus spent in preparing and fitting them for public service, our Saviour sends them forth to preach the gospel, and gives them a power to confirm their doctrine by miracles.

Observe here, 1. The person that sends the apostles forth to preach the gospel: it is Christ himself.

Learn thence, that none ought to take upon them the office of preaching, or any other ministerial function of the church, till thereunto called by Christ himself. The apostles were called by Christ, and immediately sent forth by himself. The ministers of the gospel are now called mediately, and receive authority from Christ by the hand of the governors of the church.

Observe, 2. The power given to the apostles by our Saviour to work miracles, for confirming that doctrine which they preached: He gave them power over unclean spirits, etc. Now this miraculous power given to the apostles was necessary, partly to procure reverence to their persons, being poor and unlearned men; but principally to gain credit and authority to their doctrine; for the doctrine of faith in the Messiah as now come, and exhibited in the flesh, being a strange and new doctrine to the Jews, the truth and certainty of it was to be extraordinarily ratified by miracles, which are the broad seal of heaven, to testify that such doctrine comes from God.

Observe,3. The charge here given by Christ to his apostles at the time of their sending forth; and this is three-fold.

First, touching their preparation for the journey: he forbids them to take much care, or to spend much time, in furnishing themselves with victuals, money, or clothes; because they were to finish their journey speedily, and to return again to Christ their Master. This command of our Saviour to his apostles not to encumber themselves, when going forth to preach the gospel, teaches his ministers their duty, to free themselves as much as possibly they can from worldy incumbrances, which may hinder them in their ministerial services. No man that warreth, entangleth himself with the affairs of this life. 2Tim 2:4

Secondly, touching their lodging in their journey: Christ advises them not to change it, during their stay in one place; but into whatsoever house they entered, they should there continue till they departed out of the place, that so they might avoid all show of lightness and inconstancy, and testify all gravity and stayedness in their behavior; this being a special mean to gain reverence to their persons, and authority to their doctrine.

Thirdly, Christ gives a special charge to his apostles concerning their carriage toward such as should refuse to give entertainment to them and their doctrine: they were to denounce the judgments of God against such contemners, by shaking off the dust off their feet for a testimony against them. This action was emblematical, signifying that Almighty God would in like manner shake them off, as the vilest dust; for wherever the word is preached, it is for a testimony, either a testimony for, or against, a people; for if the dust of a minister's feet while alive, and the ashes of his grave when dead, do bear witness against the despisers of his gospel, their sermons much more.

The history of the holy Baptist's beheading by Herod, is briefly here hinted at, by St. Luke, but not so largely set forth by him as we find it by St. Matthew, Matt 14:10 and St. Mark Mr 6:27. See the notes there. That which St. Luke takes particular notice of is, that great perplexity of mind which Herod's guilty conscience did occasion; he had murdered John, and now is afraid his Ghost haunted him; Herod was perplexed.

Learn hence, that guilt is naturally troublesome and uneasy: it disturbs the peace and serenity of the mind, and fills the soul with storms and thunder. Guilt is always full of fear; every thing affrights the guilty. A bad man is a terror to himself, and needs no farther disquietment than what his own guilty conscience does occasion him.

St. Luke here gives a short account of several material passages, as,

1. Concerning the apostles' return to Christ after their mission and sending forth; they acquaint their Master how they had executed their office, and discharged the trust he had reposed in them.

2. He withdraws privately into a desert place from the multitude, that he might enjoy himself and his disciples, but there the people find him out, and flock after him; and Christ, whose meat it was by day, and sleep by night, to do good, embraces the opportunity, bestowing upon their souls instruction, reproof and counsel: upon their bodies, health and healing: teaching us by the example to mix spiritual alms with bodily relief. We must be in fee with the body sometimes, that we may come at the soul.

Happy is that Christian whom God has made both able and willing to intermix spiritual alms with corporeal, and knows how to feed two at once, soul and body both! This is the duty of all, but especially of spiritual persons. The Lord gives us wisdom and grace to manage it to advantage!

This miracle of our Saviour's feeding five thousand with five loaves and two fishes, is recorded by all the evangelists, and in the history of it we have these observable particulars:

1. The seasonable expression of the disciples' pity towards the multitude, who had long fasted, and wanted now the ordinary comforts and supports of life; it well becomes the ministers of Christ to have respect to the bodily wants as well as to the spiritual necessities of their people.

Observe, 2. The motion which the disciples make to Christ on behalf of the multitude: Send them away, that they may go into the towns and country, and get victuals. Here was a strong charity, but a weak faith; a strong charity in desiring the people's relief, but a weak faith in supposing that they could no other way be relieved, but by sending them away; forgetting that Christ, who had healed the multitude miraculously, could also feed them miraculously whenever he pleased; all things being equally easy to an almighty power.

Observe, 3. Our Saviour's strange reply to the disciples' request: They need not depart, give ye them to eat. Need not depart, why? The people must either feed or famish; victuals they must have, and a dry desert will afford none; yet says Christ to his disciples, Give ye them to eat. Alas poor disciples! They had nothing for themselves to eat, how then should they give the multitude to eat?

When Christ requires of us what we of ourselves are unable to perform, it is to discover to us our own impotency and weakness, to provoke us to look up to him, and to depend by faith on his almighty power.

Observe, 4. What a poor and slender provision the Lord of the whole earth has for himself and his family: five barley loaves, and two fishes: teaching us, that these bodies of ours must be fed, but not pampered. Our belly must not be our master, much less our god. The end of food is to sustain nature; we must not stifle her with a gluttonous variety. And as the quality of the victuals was plain, so the quantity of it was small; five loaves, and two fishes: well might the disciples say, What are they among so many? The eye of sense and reason sees an utter impossibility of those effects which faith can easily apprehend, and a divine power more easily reproduce.

Observe, 5. How Christ, the great master of the feast does marshal his guests: He commands them all to sit down by fifties in a company. None of them reply, "Sit down! But to what? Here are the mouths, but where's the meat? We may soon be set, but what shall we be served?" Not a word like this, but they obey and expect.

Lord! How easy it is to trust thy providence, and rely upon thy power, when there is corn in the barn, bread in the cupboard, money in the purse; but when our stores are empty, when we have nothing in hand, then to depend upon an invisible bounty, is a noble act of faith indeed.

Observe, 6. The actions performed by our blessed Saviour: He blessed, and brake, and gave the loaves to the disciples, and they to the multitude.

1. He blessed them teaching us by his example never to use or receive the good creatures of God, without prayer and praise; never to sit down to our food as a beast to his fodder.

2. Christ brake the loaves: he could have multiplied them whole. Why then would he rather do it in the breaking? Perhaps to teach us that we may rather expect his blessing in the distribution of his bounty than in the reservation of it. Scattering is the way to increasing, liberality is the way to riches.

3. Christ gave the loaves thus broken to the disciples, that they might distribute to the multitude. But why did Christ distribute by the disciples' hands? Doubtless to gain respect to his disciples from the people: and the same course does our Lord take in a spiritual distribution. He that could feed the world by his own immediate hand, chooses rather by the hand of his ministers to divide the bread of life amongst his people.

Observe, 7. The certainty and greatness of this miracle: They did all eat, and were filled, they did all eat, not a crumb or a bit, but a satiety and fullness; all that were hungry did eat, and all that did eat were satisifed; and yet twelve baskets of fragments remain: more is left than was at first set on.

It is hard to say which was the greatest miracle; the miraculous eating or the miraculous leaving. If we consider what they left, we may wonder that they ate anything; if what they ate, that they left anything.

Observe lastly, these fragments, though of barley loaves and fish-bones, must not be lost, but at our Saviour's command gathered up: the great Housekeeper of the world will not allow the loss of his leftovers.

Lord! How tremendous will their accounts be, who having large and plentiful estates, do consume them upon their lust! How will they wish they had been born to poverty and want, when they appear to make up their account before God!

These verses relate to us a private conference which our Saviour had with his disciples, touching their own, and others' opinion concerning himself.

Where observe, 1. Our Saviour's enquiry, what the generality of the people thought and said of him: Whom do men say that I am? Not as if Christ were ignorant, or did vain gloriously enquire after the opinion of the multitude; but his intention and design was to settle and more firmly establish his disciples in the belief of his being the true and promised Messiah. The disciples tell him, some took him to be John the Baptist: some, Elias; some one of the prophets. It is no new thing, it seems to find diversity of judgments and opinions concerning Christ and the affairs of his kingdom.

Observe, 2. Peter, as the mouth of all the apostles, and in their names, makes a full and open profession of Christ, acknowledging him to be the true and promised Messiah: Thou art the Christ of God.

Learn thence, that the veil of Christ's human nature did not keep the eye of his disciples' faith from discerning him to be truly and really God: Thou are the Christ of God.

Observe, 3. The charge and special injunction given by Christ to tell no man of him: that is, not commonly to publish, and openly to declare him to be the Son of God, because being in his state of humiliation, the glory of his divinity was to be concealed until his resurrection; he was then declared to be the Son of God with power, Rom 1:4

Observe lastly, the great wisdom of our Saviour in acquainting his disciples with the near approach of his death and sufferings: The Son of man must suffer many things, etc.

This our Saviour did,

1. To prevent that scandal and offence which otherwise they might have taken at his sufferings.

2. The better to fit and prepare them to bear that great trial when it did come.

3. To correct the error which they had entertained concerning the temporal kingdom of the Messiah, and that he was to be a great and mighty prince here upon earth; for these reasons did Christ frequently acquaint his disciples with his sufferings.

Observe here, 1. How our Saviour recommends his religion to every person's election and choice, not compelling any one by force and violence to embrace or entertian it: If any man will be my disciple: that is, if any man chooses and resolves to be a Christian.

Observe, 2. Our Saviour's terms propounded: namely, self-denial, gospel-suffering, and gospel-service.

1. Self-denial: Let him deny himself: by which we are not to understand either the denying of our sense in matters of faith, or in the renouncing of our reason in matters of religion, but a willingness to part with all our earthly comforts and temporal enjoyments for the sake of Christ, when called thereunto.

They to whom we bear the greatest natural affection, even the wife of our bosom, and the offspring of our bowels, and those to whom we yield the highest reverence, and to whose commands we owe most entire obedience, as our fathers and mothers; if the authority of natural, civil, or ecclesiastical superiors should combine to tempt us to do what Christ forbids, yet Christ must be loved more than these, and obeyed before all these; yea all these must be comparatively hated in respect of him.

Farther, this precept requires us to deny our honor and reputation, our wealth and outward estate, our whole subsistence, and all our temporal good things, even life itself, when the interest of Christ and religion calls for it; otherwise we cannot be his disciples.

2. Gospel-sufferings: he must take up his cross daily; an allusion to a Roman custom; when a malefactor was to be crucified, he took his cross upon his shoulder, and carried it to the place of execution.

Here note, that not the taking of the cross, but patient bearing of it, when God has made it, and laid it upon our shoulder, is the duty enjoined: let him take up his cross.

3. Gospel-service: let him follow me, says Christ; that is, obey my commands, and imitate my example. He must set my life and doctrine continually before him, and be daily correcting and reforming of his life by that rule and pattern.

Observe 3. The arguments urged by our Saviour to induce men to a willingness to lay down their lives for the sake of Christ and his holy religion: He that will save his life shall lose it, and he that is willing to lose his life for the sake of the gospel, shall find it: intimating to us,

1. That the love of this temporal life is a great temptation to men to deny Christ, and to renounce his holy religion.

2. That the surest way to attain eternal life, is cheerfully to lay down our temporal life, when the glory of Christ, and the honor of religion require it at our hands.

Here our Saviour goes on to show the folly of those that for saving their temporal lives will expose their eternal life, or the life of their souls, to hazard and danger; yea, sometimes by refusing to lay down our temporal life for Christ, we lose thay also; which renders it the greatest folly in the world to refuse to part with any enjoyment, even life itself, at the call and command of Christ.

That is, whosoever shall deny and disown me, either in my person, in my doctrine, or my members, for any fear or favor of man, he shall with shame be disowned by me, and rejected of me, at the great day.

There are two passions which cause men to disown Christ in the day of temptation; namely, fear and shame.

Many good men have been overcome by the former, as St. Peter and others; but we find not any good man in scripture guilty of the latter, namely, that denied Christ out of shame: this argues a rotten, unsound, and corrupt heart. If any man think it beneath his honor and quality to own the opposed truths, and despised members of Christ, Christ will think it beneath him to own such persons at the great day.

Learn hence, 1. That such as are ashamed of Christ's doctrine, or members, are in God's account ashamed of Christ himself.

2. That such as either for fear dare not, or for shame will not, own the doctrine and members of Christ now, shall certainly find Christ ashamed to own and confess them at the great day.

There is a three-fold sense and interpretation of these words given by expositors.

1. Some refer the words to the times of the gospel after Christ's resurrection and ascension, when the gospel was propagated far and near, and the kingdom of God came with power.

Learn thence, that where the gospel is powerfully preached, and cheerfully obeyed, there Christ comes most gloriously in his kingdom.

2. Others understand these words of Christ's coming and exercising his kingly power in the destruction of Jerusalem, which some of the apostles then standing by lived to see.

3. Others (as most agreeable to the context) understand the words with reference to our Saviour's transfiguration; as if he had said, "Some of you, (meaning Peter, James, and John,) shall shortly see me upon Mount Tabor, and that in such splendor and glory, as shall be a preludium, a shadow and representation, of that glory which I shall appear in, when I shall come with power to judge the world at the great day."

And whereas our Saviour said not, there are some standing here which shall not die, but which shall not taste of death, until they have seen this glorious sight; this implies two things.

1. That after they had seen this transfiguration, they must taste of death as well as others.

2. That they should but taste of it, and no more.

From whence learn, 1. That the most renowned servants of Christ, for faith, holiness, and service, must at length, in God's appointed time, taste and have experience of death, as well as others.

3. That although they must taste, yet they shall but taste of death; they shall not drink of the dregs of that bitter cup; though they fall by the hand of death, yet shall they not be hurt by it, but in the very fall be victorious over it.

Here we have recorded the history of our holy Saviour's transfiguration; when he laid, as it were the garments of our frail humanity aside for a little season; and put on the robes of his divine glory to demonstrate and testify the truth of his divinity; for his divine glory was an evidence of his divine nature, and also an emblem of that glory which he and his disciples, and all his faithful servants and followers, shall enjoy together in heaven.

Observe, 1. The design of our Saviour in this his transfiguration, namely, to confirm his disciples' faith in the truth of his divine nature: he was therefore pleased to suffer the rays of his divinity to dart forth before their eyes, so far as they were able to bear it; his face shined with a pleasing brightness, and his raiment with such a glorious lustre, as did at once both delight and dazzle the eyes of his disciples.

Observe, 2. The choice which our Saviour makes of the witnesses of his transfiguration: his three disciples, Peter, James, and John. But why disciples? Why three disciples, and why these three?

1. Why disciples? Because his transfiguration was a type of heaven: Christ vouchsafes therefore the earnest and first fruits of that glory only to saints upon earth, on whom he intended to bestow the full crop in due time.

2. Why three disciples? Because these were sufficient to witness the truth of this miracle. Judas was unworthy of this favor, yet, lest he should murmur or be discontented, others are left out as well as he.

3. But why these three rather than others?

Probably 1. Because these three were more eminent for great zeal and love towards Christ: now the most eminent manifestations of glory are made to those that are most excelling in grace.

2. Because these three disciples were to be witnesses of Christ's agony and passion, to prepare them for which, they are here made witnesses of his transfiguration. This glorious vision upon Mount Tabor fitted them to abide the terror of Mount Calvary.

Observe 3. The glorious attendants upon our Saviuor at his transfiguration: they were two; those two men, Moses and Elias. This being but a glimpse of heaven's glory, and not a full manifestation of it, only two of the glorified saints attended it, and these two attendants are not two angels, but two men; because men were more nearly concerned than angels in what was done. But why Moses and Elias, rather than any other men?

1. Because Moses was the giver of the law, and Elias the chief of the prophets; now both these attending upon Christ, did show the consent of the law and the prophets with Christ, and their accomplishment and fulfilling in him.

2. Because these two men were the most laborious servants of Christ: both adventured their lives in God's cause, and therefore were highly honored by him; for those that honor him he will honor.

Observe, 4. The carriage and behavior of the disciples upon this great occasion:

1. They supplicate Jesus: they do not pray to Moses or Elias, but to Christ: Master, it is good being here.

O what a ravishing comfort and satisfaction is the communion and fellowship of the saints! But the presence of Christ amongst them, renders their joys transporting.

2. They proffer their service to further the continuance of what they did enjoy: Let us make three tabernacles; saints will stick at no cost or pains for the enjoyment of Christ's presence and his people's company.

Learn hence, 1. That a glimpse of heaven's glory is sufficient to raise a soul into ecstacy and to make it out of love with worldly company.

2. That we are apt to desire more of heaven upon earth than God will allow us; we would have the heavenly glory come down to us, but are not willing by death to go up to that.

Observe, 5. How a cloud was put before the disciples' eyes, when the divine glory was manifested to them, partly to allay the lustre and resplendency of that glory which they were swallowed up with: the glory of heaven is insupportable in this imperfect state, we cannot bear it unveiled; and partly did this cloud come to hinder their looking and prying farther into this glory. We must be content to behold God through a cloud darkly here: before long we shall see him face to face.

Observe, 6. The testimony given out of the cloud by God the Father, concerning Jesus Christ his Son: This is my beloved Son, hear him.

Where note, 1. The dignity of his person; he is my Son, for nature coessential, and for duration co-eternal with his Father.

2. The endearedness of his relation; He is my beloved Son, because of his conformity to me, and compliance with me: likeness is the cause of love, and an union or harmony of wills causes a mutual endearing of affection.

3. The authority of his doctrine; Hear ye him; "not Moses and Elias, who were servants, but Christ my Son, whom I have authorized and appointed to be the great prophet and teacher of my church; therefore adore him as my Son, and believe in him as your Saviour, and hear him as your lawgiver." The obedient ear honors Christ more than either the gazing eye, the adoring knee, or the applauding tongue.

Observe here, 1. The person brought to Christ for help and healing; one bodily possessed by Satan, who rent and tore him, but rather to torment than to despatch him. Oh how does Satan delight to do hurt to the bodies, as well as the souls, of mankind! Lord, abate his power, since his malice will not be abated.

Observe, 2. The person who represented his sad condition to our Saviour; his compassionate father, who kneeled down and cried out. Need will make a person both humble and eloquent; every one has a tongue to speak for himself, happy is he that keeps a tongue for others.

Observe, 3. The physicians which this distressed person is brought unto: first to the disciples, and then to Jesus. We never apply ourselves importunately to the God of power, until we despair of the creature's help. But what hindered the disciples that they could not cast out this evil spirit? Why, it was their unbelief; O faithless generation.

Learn thence, that the great obstacle and obstruction of all blessings, both spiritual and temporal, coming to us, is our wretched infidelity and unbelief.

Observe, 4. The sovereign power and absolute authority which Christ had when on earth over the devil and his angels: Jesus rebuked him, cast him out, and charged him to return no more into him. This was a proof and demonstration of the Godhead of our Saviour, that, in his own name, that, by his own power and authority, he could and did cast the devils out.

Observable it is how frequently our Saviour forewarned his disciples of his approaching sufferings, and as the time of his suffering drew nearer, he did more frequently warn them of his death. But all this was little enough to arm them against the scandal of the cross; and to reconcile them to the thoughts of his suffering condition; how an ordinary prophet should be delivered into the hands of men they could easily understand, but how the Messiah should be so treated they could not apprehend; for the disciples had taken up the common opinion, that the Messiah was to be a temporal prince, and should conquer and reign here upon earth; and how to reconcile this with being killed, they could no ways apprehend; and they were afraid to be too particular in their enquiries about it.

Now, from Christ's so frequently warning his disciples of his approaching sufferings, we may gather that we can never hear, either too often or too much, of the doctrine of the cross, nor be too frequently instructed in our duty to prepare for a suffering state; as Christ went from his cross to his crown, from a state of abasement to a state of exaltation, so must all his disciples and followers expect likewise.

It may justly seem a wonder, that when our blessed Saviour discoursed so frequently with his disciples about his sufferings, that they should at the same time be disputing among themselves about precedency and pre-eminency, which of them should be the greatest, the first in place, and the highest in dignity and honor.

But from this instance we may learn, that the holiest and best of men are too prone to ambition, ready to catch at the bait of honor, to affect a precedency before, and superiority over others. Here the apostles themselves were touched with the itch of ambition; to cure this, our Saviour sets before them a little child, as the proper emblem of humility; showing that they ought to be as free from pride and ambition as a young child, which affects nothing of precedency.

Such as are of the highest eminency in the church, ought to be singularly adorned with the grace of humility, looking upon themselves as lying under the greatest obligation to be most eminently useful and serviceable to the church's good.

Observe here, 1. St. John's relation of a matter of fact to our Saviour; namely, his forbidding one to cast out devils in Christ's name, that did not follow Christ as they did; for though only the disciples which followed Christ had a commission to work miracles, yet were there others, no enemies to Christ, who, in imitation of his disciples, did attempt to do the like; and God was pleased, for the honor of his Son, in whose name they cast out devils, to give them sometimes success.

Observe, 2. The action of the disciples towards this person: We forbade him, because he followed not with us.

Where is observable, their rashness in forbidding him of their own heads, before they had consulted Christ about it; and their envy, and emulation, in that they were grieved and discontented that good was done, because they did not do it. It is as hard a matter to look upon the gifts of others without envy, as it is to look upon our own without pride.

Observe, 3. Our Saviour's reply: Forbid him not. Because our Saviour knew, that this action of casting out devils in his name would some ways redound to his glory, although he undertook the matter without direction from Christ. We ought not to censure and condemn those, who do that which is good in itself, though they fail in the manner of their doing it.

The time now drew on, wherein our Saviour was to be received up into heaven, and accordingly he sets his face to go to Jerusalem, that he might there suffer, and from thence ascend.

Now here we have observable, 1. That although Jerusalem was the nest of his enemies, the stage upon which his bloody sufferings were to be acted, the fatal place of his death, yet nothing terrified with danger, he sets his face for Jerusalem, that is, come what will, he will go with an invincible courage and resolution.

Learn thence, that although Christ had a perfect and exact knowledge of all the bitter sufferings he was to undergo, for and on the behalf of his members, yet did it not in the least dishearten him in, or discourage him from, that great and glorious undertaking.

Observe, 2. That although Christ was first to suffer before he did ascend, and to be lifted up upon the cross, before received up into heaven, yet is there no mention of his death here, but of his ascension only; as if all thoughts of death were swallowed up in his victory over death; teaching us, by his example, to overlook our sufferings and death, as not worthy to be named or mentioned with that glory which we are received into after death. The evangelist does not say the time was come when he should suffer, but when he should be received up.

Our Saviour was now going from Galilee to Jerusalem, and being to pass through a village of Samaria, he sent messengers before him to prepare entertainment for him. The Son of God, who was heir of all things, sends to, and sues for a lodging in, a Samaritan cottage.

Oh blessed Saviour, how can we be abased enough for thee, who thus neglected thyself fo us! It was thy pleasure to appear, not in the figure of a prince, but in the form of a servant, yet the people in the Samaritan village would not receive him!

Strange! To hear the Son of God sue for a lodging, and be denied; but the reason was, the difference of religion which was between the Jews and the Samaritans: the Jews worshipped at the temple of their own, built upon Mount Gerizim. Upon the building of this new temple there arose so great a feud between the Jews and the Samaritans, and in the process of time such an implacable hatred, that they would not show a common civility to one another. A Samaritan's bread to a Jew, was no better than swine's flesh; they would rather thirst than drink a draught of Samaritan water.

Hence we learn, that no enmity is so desperate as that which arises from matters of religion.

Here observe, 1. The crime which these men were guilty of: no affront must be accounted little, no indignity light, that is offered to the Son of God. But these Samaritans did not revile Christ, nor any of his retinue, that we read of; they did not violently assault him, they did not follow him with stones in their hands, or blasphemies in their mouths, but the wrong and injury was only negative: They received him not. They denied him a night's lodging, and this is not out of any dislike of his person, but from an antipathy against his nation.

Observe, 2. The carriage of the disciples upon this occasion: it was thus far commendable, that from the endeared love which they bore to their Master, they did highly resent the churlish denial of an act of kindness towards him.

A gracious heart is holily impatient at the sight of an indignity offered to Christ; but their fault was, that they were too far transported with passion and revenge, even to desire the death and destruction of the uncivil Samaritans: Wilt thou that we command fire to come down from heaven, and consume them? They do not say, Master, will it please thee, who art Lord of the creature, to command fire to come down? Nor did they say, if it be thy pleasure command us to call down fire; but, Wilt thou that we command fire? This savours too much of pride, cruelty, and revenge; so dangerous is a misguided zeal.

Here we have our Saviour's censure of the rash and hot motion of his disciples, which proceeded first from ignorance of themselves, Ye know not what spirit ye are of; you are not now under the rough and sour dispensation of the law, but under the calm and gentle institution of the gospel, which designs universal love, peace, and good-will, to all mankind.

Hence learn, first, that a cruel and revengeful spirit is directly contrary to the design and temper of Christianity.

Secondly, that no difference in religion, no pretence of zeal to God, can warrant and justify such a spirit and temper.

Again, this rashness in the disciples proceeded from their ignorance of Christ their Lord and Master, as well as of themselves: the Son of man did not come to destroy men's lives, but to save them; that is, the proper intent and design of my coming was to save, and not to destroy, though the accidental event of it may be otherwise, through the malice and perverseness of men.

Learn, that it is the design of Christ and his holy religion to discountenance all fierceness, rage, and cruelty, in men, one towards another, and to inspire them universally with a spirit of love and unity. Christ is so far from allowing us to persecute them that hate us, that he forbids us to hate them that persecute us.

Observe here, 1. A person resolving to follow Christ, a good resolution if made deliberately and wisely, not for sinister ends, or secular advantages, which it is to be feared was the case here, by our Saviour's answer; for, says he, Foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head.

As if Christ had said, "My condition in the world is very poor, I have no house of residence that I call my own; the birds of the air have their fixed nests, and the beasts of the earth have their dens and holes, but I have no fixed habitation; therefore if you think to follow me for the sake of worldly advantage, you will find yourself greatly disappointed."

Learn hence, that such men will find themselves miserably mistaken, and greatly disappointed, who expect to gain any thing by following of Christ, but their souls' salvation. It was a common opinion among the Jews, that the disciples of the Messiah should get wealth and honor by following him.

It is likely what this person said proceeded from this opinion; accordingly Christ discourages him from such expectation, by laying before him his mean, poor, and low condition, in which he was to be followed by his disciples; as if Christ had said, "If you expect temporal advantages by following of me, you will be much mistaken, for I have nothing I can call my own."

We are not to suppose by this prohibition, that Christ disallows or disapproves of any civil office from one person to another, much less of a child to a parent, either living or dying; but he lets us know,

1. That no office of love and service to man must be preferred before our duty to God, to whom we owe our first and chief obedience.

2. That lawful and decent offices become sinful, when they hinder greater duties.

3. That such as are called by Christ to preach the gospel, must mind that alone, and leave inferior persons; as if Christ had said, "Others will serve well enough to bury the dead, but thou that art called to minister unto God, must do that unto which thou art called." Under the law the priests might not come near a dead corpse; nor meddle with the interment of their own parents, unto which our Saviour here probably alludes.

Here we have another person that promised to follow Christ, but desired leave first to settle the affairs of his family, and take leave of his friends.

Our Saviour tells him if he would be one of his ministers, he must be like a ploughman, who looks forward, and not backward, or he will never make his furrows right, they will either be too deep or too narrow, he must mind his plough and nothing else.

Thus must they that are called to the work of the ministry, mind it wholly, attend to that alone; their whole time, their whole strength, must be devoted to it; the things of the world are things behind them, they must not look back upon them.

Nothing can justify a minister concerning himself with the encumbrances of worldly business, but only perfect necessity for the support of himself and family.

Again, ploughing work is hard work, a strong and steady hand is required for it; he that ploughs must keep on, and make no balks of the hardest ground he meets with: verily no difficulties must discourage either ministers or people in the way of their duty.