Matthew 17 commentary

Now the disciples beheld somewhat of Christ's glory, as of the only begotten of the Father. It was intended to support their faith, when they would have to witness his crucifixion; and would give them an idea of the glory prepared for them, when changed by his power and made like him. The apostles were overcome by the glorious sight. Peter thought that it was most desirable to continue there, and to go no more down to meet the sufferings of which he was so unwilling to hear. In this he knew not what he said. We are wrong, if we look for a heaven here upon earth. Whatever tabernacles we propose to make for ourselves in this world, we must always remember to ask Christ's leave. That sacrifice was not yet offered, without which the souls of sinful men could not have been saved; and important services were to be done by Peter and his brethren. While Peter spoke, a bright cloud overshadowed them, an emblem of the Divine presence and glory. Ever since man sinned, and heard God's voice in the garden, unusual appearances of God have been terrible to man. They fell prostrate to the earth, till Jesus encouraged them; when looking round, they beheld only their Lord as they commonly saw him. We must pass through varied experiences in our way to glory; and when we return to the world after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us.

The case of afflicted children should be presented to God by faithful and fervent prayer. Christ cured the child. Though the people were perverse, and Christ was provoked, yet care was taken of the child. When all other helps and succours fail, we are welcome to Christ, may trust in him, and in his power and goodness. See here an emblem of Christ's undertaking as our Redeemer. It encourages parents to bring children to Christ, whose souls are under Satan's power; he is able to heal them, and as willing as he is able. Not only bring them to Christ by prayer, but bring them to the word of Christ; to means by which Satan's strong-holds in the soul are beaten down. It is good for us to distrust ourselves and our own strength; but it is displeasing to Christ when we distrust any power derived from him, or granted by him. There was also something in the malady which rendered the cure difficult. The extraordinary power of Satan must not discourage our faith, but quicken us to more earnestness in praying to God for the increase of it. Do we wonder to see Satan's bodily possession of this young man from a child, when we see his spiritual possession of every son of Adam from the fall!

Christ perfectly knew all things that should befall him, yet undertook the work of our redemption, which strongly shows his love. What outward debasement and Divine glory was the life of the Redeemer! And all his humiliation ended in his exaltation. Let us learn to endure the cross, to despise riches and worldly honours, and to be content with his will.

Peter felt sure that his Master was ready to do what was right. Christ spoke first to give him proof that no thought can be withholden from him. We must never decline our duty for fear of giving offence; but we must sometimes deny ourselves in our worldly interests, rather than give offence. However the money was lodged in the fish, He who knows all things alone could know it, and only almighty power could bring it to Peter's hook. The power and the poverty of Christ should be mentioned together. If called by providence to be poor, like our Lord, let us trust in his power, and our God shall supply all our need, according to his riches in glory by Christ Jesus. In the way of obedience, in the course, perhaps, of our usual calling, as he helped Peter, so he will help us. And if any sudden call should occur, which we are not prepared to meet, let us not apply to others, till we first seek Christ.

Matthew 17:1. And after six days. We must first inquire for what purpose Christ clothed himself with heavenly glory for a short time, and why he did not admit more than three of his disciples to be spectators. Some think that he did so, in order to fortify them against the trial which they were soon to meet with, arising from his death. That does not appear to me to be a probable reason; for why should he have deprived the rest of the same remedy, or rather, why does he expressly forbid them to make known what they had seen till after his resurrection, but because the result of the vision would be later than his death? I have no doubt whatever that Christ intended to show that he was not dragged unwillingly to death, but that he came forward of his own accord, to offer to the Father the sacrifice of obedience. The disciples were not made aware of this till Christ rose; nor was it even necessary that, at the very moment of his death, they should perceive the divine power of Christ, so as to acknowledge it to be victorious on the cross; but the instruction which they now received was intended to be useful at a future period both to themselves and to us, that no man might take offense at the weakness of Christ, as if it were by force and necessity that he had suffered. “Comme si par force et contreinte il fust renu endurer la mort;” — “as if by force and constraint he had come to suffer death.” It would manifestly have been quite as easy for Christ to protect his body from death as to clothe it with heavenly glory.

We are thus taught that he was subjected to death, because he wished it to be so; that he was crucified, because he offered himself. That same flesh, which was sacrificed on the cross and lay in the grave, might have been exempted from death and the grave; for it had already partaken of the heavenly glory. We are also taught that, so long as Christ remained in the world, bearing the form of a servant, and so long as his majesty was concealed under the weakness of the flesh, nothing had been taken from him, for it was of his own accord that he emptied himself, (Philippians 2:7;) but now his resurrection has drawn aside that veil by which his power had been concealed for a time.

Our Lord reckoned it enough to select three witnesses, because that is the number which the Law has laid down for proving any thing;

at the mouth of two witnesses or three witnesses, (Deuteronomy 17:6.)

The difference as to time ought not to give us uneasiness. Matthew and Mark reckon six entire days, which had elapsed between the events. Luke says that it happened about eight days afterwards, including both the day on which Christ spake these words, and the day on which he was transfigured. We see then that, under a diversity of expression, there is a perfect agreement as to the meaning.

2. And was transfigured before them. Luke says that this happened while he was praying; and from the circumstances of time and place, we may infer that he had prayed for what he now obtained, that in the brightness of an unusual form his Godhead might become visible; not that he needed to ask by prayer from another what he did not possess, or that he doubted his Father’s willingness, but because, during the whole course of his humiliation, he always ascribed to the Father whatever he did as a divine Person, and because he intended to excite us to prayer by his example.

His transfiguration did not altogether enable his disciples to see Christ, as he now is in heaven, but gave them a taste of his boundless glory, such as they were able to comprehend. Then his face shone as the sun; but now he is far beyond the sun in brightness. In his raiment an unusual and dazzling whiteness appeared; but now without raiment a divine majesty shines in his whole body. Thus in ancient times God appeared to the holy fathers, not as He was in Himself, but so far as they could endure the rays of His infinite brightness; for John declares that not until

they are like him will they see him as he is, (1 John 3:2.)

There is no necessity for entering here into ingenious inquiries as to the whiteness of his garments, or the brightness of his countenance; for this was not a complete exhibition of the heavenly glory of Christ, but, under symbols which were adapted to the capacity of the flesh, he enabled them to taste in part what could not be fully comprehended.

3. And, lo, there appeared to them Moses and Elijah. It is asked, Were Moses and Elijah actually present? or was it only an apparition that was exhibited to the disciples, as the prophets frequently beheld visions of things that were absent? Though the subject admits, as we say, of arguments on both sides, yet I think it more probable that they were actually brought to that place. There is no absurdity in this supposition; for God has bodies and souls in his hand, and can restore the dead to life at his pleasure, whenever he sees it to be necessary. Moses and Elijah did not then rise on their own account, “Moise et Elie ne sont pas lors ressuscitez pour eux, et pour le regard de la resurrection derniere;” — “Moses and Elijah did not then rise for themselves, and with respect to the last resurrection.” but in order to wait upon Christ. It will next be asked, How came the apostles to know Moses and Elijah, whom they had never seen? The answer is easy. God, who brought them forward, gave also signs and tokens by which they were enabled to know them. It was thus by an extraordinary revelation that they obtained the certain knowledge that they were Moses and Elijah

But why did these two appear rather than others who equally belonged to the company of the holy fathers? It was intended to demonstrate that Christ alone is the end of the Law and of the Prophets; and that single reason ought to satisfy us: for it was of the utmost importance to our faith that Christ did not come into our world without a testimony, but with commendations which God had formerly bestowed. I have no objection, however, to the reason which is commonly adduced, that Elijah was selected, in preference to others, as the representative of all the Prophets; because, though he left nothing in writing, yet next to Moses he was the most distinguished of their number, restored the worship of God which had been corrupted, and stood unrivaled in his exertions for vindicating the Law and true godliness, which was at that time almost extinct.

And they conversed with Jesus. When they appeared along with Christ, and held conversation with him, this was a declaration of their being agreed. The subject on which they conversed is stated by Luke only: they talked of the decease which awaited Christ at Jerusalem This must not be understood to refer to them as private individuals, but rather to the commission which they had formerly received. Though it was now a long time since they had died and finished the course of their calling, yet our Lord intended once more to ratify by their voice what they had taught during their life, in order to inform us that the same salvation, through the sacrifice of Christ, is held out to us in common with the holy fathers. At the time when the ancient prophets uttered their predictions concerning the death of Christ, he himself, who was the eternal wisdom of God, was sitting on the invisible throne of his glory. Hence it follows that, when he was clothed in flesh, he was not liable to death any farther than as he submitted to it of his own free will.

4. Lord, it is good for us to be here. Luke tells us that Peter uttered these words while Moses and Elijah were departing; and hence we infer that he was afraid lest, at their departure, that pleasant and delightful exhibition should vanish away. We need not wonder that Peter was so captivated by the loveliness of what he beheld, as to lose sight of every other person, and rest satisfied with the mere enjoyment of it; as it is said in the psalm,

In thy presence is fulnessess of joy, (Psalm 16:11.)

But his desire was foolish; first, because he did not comprehend the design of the vision; secondly, because he absurdly put the servants on a level with their Lord; and, thirdly, he was mistaken in proposing to build fading tabernacles “Des tabernacles terriens;” — “earthly tabernacles.” for men who had been already admitted to the glory of heaven and of the angels.

I have said that he did not understand the design of the vision; for, while he was hearing, from the mouth of Moses and Elijah, that the time of Christ’s death was at hand, he foolishly dreamed that his present aspect, which was temporary, would endure for ever. And what if the kingdom of Christ had been confined in this way to the narrow limits of twenty or thirty feet? Where would have been the redemption of the whole world? Where would have been the communication of eternal salvation? It was also highly absurd to conceive of Moses and Elijah as companions of the Son of God, as if it had not been proper that all should be reduced to a lower rank, that he alone may have the pre-eminence. And if Peter is satisfied with his present condition, why does he suppose that earthly supports were needed by those persons, the very sight of whom, he imagined, was enough to make him happy?

Justly, therefore, is it stated by two of the Evangelists, that he knew not what he said; and Mark assigns the reason, that they were afraid; for God did not intend that the apostles should, at that time, derive any advantage from it beyond that of beholding for a moment, as in a bright mirror, the divinity of his Son. At a later period, he pointed out to them the fruit of the vision, and corrected the error of their judgment. What is stated by Mark must therefore mean, that Peter was carried away by frenzy, and spoke like a man who had lost his senses.

5. Lo, a bright cloud overshadowed them. Their eyes were covered by a cloud, in order to inform them, that they were not yet prepared for beholding the brightness of the heavenly glory. For, when the Lord gave tokens of his presence, he employed, at the same time, some coverings to restrain the arrogance of the human mind. So now, with the view of teaching his disciples a lesson of humility, he withdraws from their eyes the sight of the heavenly glory. This admonition is likewise addressed to us, that we may not seek to pry into the secrets which lie beyond our senses, but, on the contrary, that every man may keep within the limits of sobriety, according to the measure of his faith. In a word, this cloud ought to serve us as a bridle, that our curiosity may not indulge in undue wantonness. The disciples, too, were warned that they must return to their former warfare, and therefore must not expect a triumph before the time.

And, lo, a voice from the cloud. It deserves our attention, that the voice of God was heard from the cloud, but that neither a body nor a face was seen. Let us therefore remember the warning which Moses gives us, that God has no visible shape, lest we should deceive ourselves by imagining that He resembled a man, (Deuteronomy 4:15.) There were, no doubt, various appearances under which God made himself known to the holy fathers in ancient times; but in all cases he refrained from using signs which might induce them to make for themselves idols. And certainly, as the minds of men are too strongly inclined to foolish imaginations, there was no necessity for throwing oil upon the flame. “Il n’estoit ia besoin de ietter de l’huile au feu pour enflamber davantage le mal;” — “there was no necessity for throwing oil on the fire to inflame the evil still more.” This manifestation of the glory of God was remarkable above all others. When he makes a cloud to pass between Him and us, and invites us to himself by His voice, what madness is it to attempt to place Him before our eyes by a block of wood or of stone? Let us therefore endeavor to enter by faith alone, and not by the eyes of flesh, into that inaccessible light in which God dwells. The voice came from the cloud, that the disciples, knowing it to have proceeded from God, might receive it with due reverence.

This is my beloved Son. I willingly concur with those who think that there is an implied contrast of Moses and Elijah with Christ, and that the disciples of God’s own Son are here charged to seek no other teacher. The word Son is emphatic, and raises him above servants. There are two titles here bestowed upon Christ, which are not more fitted to do honor to him than to aid our faith: a beloved Son, and a Master. The Father calls him my beloved Son, in whom I am well pleased, and thus declares him to be the Mediator, by whom he reconciles the world to himself. When he enjoins us to hear him, he appoints him to be the supreme and only teacher of his Church. It was his design to distinguish Christ from all the rest, as we truly and strictly infer from those words, that by nature he was God’s only Son In like manner, we learn that he alone is beloved by the Father, and that he alone is appointed to be our Teacher, that in him all authority may dwell.

But it will perhaps be objected, Does not God love angels and men? It is easy to reply, that the fatherly love of God, which is spread over angels and men, proceeds from him as its source. The Son is beloved by the Father, not so as to make other creatures the objects of his hatred, but so that he communicates to them what belongs to himself. There is a difference, no doubt, between our condition and that of the angels; for they never were alienated from God, and therefore needed not that he should reconcile them; while we are enemies on account of sin, till Christ procure for us his favor. Still, it is a fixed principle that God is gracious to both, only so far as he embraces us in Christ; for even the angels would not be firmly united to God if Christ were not their Head. It may also be observed that, since the Father here speaks of himself as different from the Son, there is a distinction of persons; for they are one in essence and alike in glory.

Hear him. I mentioned a little ago, that these words were intended to draw the attention of the Church to Christ as the only Teacher, that on his mouth alone it may depend. For, though Christ came to maintain the authority of the Law and the Prophets, (Matthew 5:17,) yet he holds the highest rank, so that, by the brightness of his gospel, he causes those sparks which shone in the Old Testament to disappear. He is the Sun of righteousness, whose arrival brought the full light of day. And this is the reason why the Apostle says (Hebrews 1:1) that

God, who at sundry times and in various ways spoke formerly by the Prophets, hath in these last days spoken to us by his beloved Son.

In short, Christ is as truly heard at the present day in the Law and in the Prophets as in his Gospel; so that in him dwells the authority of a Master, which he claims for himself alone, saying, One is your Master, even Christ, (Matthew 23:8.) But his authority is not fully acknowledged, unless all the tongues of men are silent. If we would submit to his doctrine, all that has been invented by men must be thrown down and destroyed. He is every day, no doubt, sending out teachers, but it is to state purely and honestly what they have learned from him, and not to corrupt the gospel by their own additions. In a word, no man can be regarded a faithful teacher of the Church, unless he be himself a disciple of Christ, and bring others to be taught by him.

6. And having heard this God intended that the disciples should be struck with this terror, in order to impress more fully on their hearts the remembrance of the vision. Yet we see how great is the weakness of our nature, which trembles in this manner at hearing the voice of God. If ungodly men mock at God, or despise him without concern, it is because God does not address them so as to cause his presence to be felt; but the majesty of God, as soon as we perceive him, must unavoidably cast us down.

7. Then Jesus approaching touched them. Christ raises them up when they had fallen, and by so doing performs his office; for he came down to us for this very purpose, that by his guidance believers might boldly enter into the presence of God, and that his majesty, which otherwise would swallow up all flesh, might no longer fill them with terror. Nor is it only by his words that he comforts, but by touching also that he encourages them.

8. They saw no man but Jesus only. When it is said that in the end they saw Christ alone, this means that the Law and the Prophets had a temporary glory, that Christ alone might remain fully in view. If we would properly avail ourselves of the aid of Moses, we must not stop with him, but must endeavor to be conducted by his hand to Christ, of whom both he and all the rest are ministers. This passage may also be applied to condemn the superstitions of those who confound Christ not only with prophets and apostles, but with saints of the lowest rank, in such a manner as to make him nothing more than one of their number. But when the saints of God are eminent in graces, it is for a totally different purpose than that they should defraud Christ of a part of his honor, and appropriate it to themselves. In the disciples themselves we may see the origin of the mistake; for so long as they were terrified by the majesty of God, their minds wandered in search of men, but when Christ gently raised them up, they saw him alone If we are made to experience that consolation by which Christ relieves us of our fears, all those foolish affections, which distract us on every hand, will vanish away.

Matthew 17:9-13; Mark9:9-13; Luke 9:36

Matthew 17:9-13

Mark 9:9-13

Luke 9:36

9. And as they were going down from the mountain, Jesus commanded them, saying, Tell the vision to no man, till the Son of man be risen from the dead. 10. And his disciples asked him, saying, Why then do the scribes say that Elijah must come first? 11. And Jesus answering said to them, Elijah indeed will come first, and restore all things. 12. But I say to you, That Elijah is come already, and they did not know him, but have done to him whatever they pleased: thus also will the Son of man suffer from them. 13. Then the disciples understood that he had spoken to them concerning John the Baptist. “Que c’estoit de Iean Baptiste qu’il leur avoit parle;” — “that it was of John the Baptist that he had spoken to them.”

9. And when they were going down from the mountain, he charged them not to tell any man those things which they had seen, till the Son of man had risen from the dead. 10. And they kept this saying among themselves, disputing with each other what was the meaning of the expression which he had used, To rise from the dead. 11 And they asked him, saying, Why do the scribes say that Elijah must come first? 12. And he answering said to them, Elijah indeed will come first, and restore all things; and, as it is written, the Son of man must suffer many things and be despised. 13. But I say to you, That Elijah is come, and they have done to him whatever they pleased, as it is written of him.

36. And they kept silence, and told no man in those days any of those things which they had seen.

Matthew 17:9. And as they were going down from the mountain. We have said that the time for making known the vision was not yet fully come; and, indeed, the disciples would not have believed it, if Christ had not given a more striking proof of his glory in his resurrection. But after that his divine power had been openly displayed, that temporary exhibition of his glory began to be admitted, so as to make it fully evident that, even during the time that he emptied himself, (Philippians 2:7,) he continued to retain his divinity entire, though it was concealed under the veil of the flesh. There are good reasons, therefore, why he enjoins his disciples to keep silence, till he be risen from the dead.

10. And his disciples asked him, saying. No sooner is the resurrection mentioned than the disciples imagine that the reign of Christ is commenced; “Ils imaginent que c’est l’entree du regne de Christ, et leur semble qu’ils y sont desia;” — “they imagine that it is the commencement of the kingdom of Christ, and think that they are already in it.” for they explain this word to mean that the world would acknowledge him to be the Messiah. That they imagined the resurrection to be something totally different from what Christ meant, is evident from what is stated by Mark, that they disputed with each other what was the meaning of that expression which he had used, To rise from the dead Perhaps, too, they were already under the influence of that dream which is now held as an undoubted oracle among the Rabbins, that there would be a first and a second coming of the Messiah; that in the first he would be mean and despised, but that this would be shortly afterwards followed by his royal dignity. And, indeed, there is some plausibility in that error, for it springs from a true principle. The Scripture, too, speaks of a first and a second coming of the Messiah; for it promises that he will be a Redeemer, to expiate by his sacrifice the sins of the world “Faisant par son sacrifice satisfaction pour les pechez du monde;” — “making satisfaction by his sacrifice for the sins of the world.” And such is the import of the following prophecies:

Rejoice, daughter of Zion, behold, thy King cometh, poor, sitting on an ass, (Zechariah 9:9.)

We beheld him, and he had no form or beauty, and he resembled a leper, so that we had no esteem for him, (Isaiah 53:3,4.)

Again, Scripture represents him as victorious over death, and as subjecting all things to his dominion. But we see how the Rabbins corrupt the pure word of God by their inventions; and as every thing was greatly corrupted in the time of our Lord, it is probable that the people had also embraced this foolish notion.

Why do the scribes say that Elijah must come first? The gross mistakes which they committed as to the person of Elijah have been pointed out on two or three occasions. Among other passages in which our Author has treated of the erroneous notions entertained by the Jews respecting Elijah, the reader may consult his Commentary on John 1:21, 25. — Ed. Perhaps, too, they cunningly and wickedly endeavored to lessen the authority of Christ by bringing forward Elijah; for as it had been promised that Elijah would come as the forerunner of Messiah, to prepare the way before him, (Malachi 3:1; 4:5,) it was easy to excite a prejudice against Christ, by saying that he came unaccompanied by Elijah By a trick closely resembling this, the devil enchants the Papists of the present day not to expect the day of judgment till Elijah and Enoch have appeared. “Iusques a ce qu’on voye Elie et Henoch retourner en ce monde;” — “till Elijah and Enoch are seen returning to this world.” It may not usually be conjectured that this expedient was purposely resorted to by the scribes, in order to represent Christ as unworthy of confidence, because he wanted the legitimate badge of the Messiah.

11. Elijah indeed will come first. We have stated elsewhere the origin of that error which prevailed among the Jews. As John the Baptist was to resemble Elijah by restoring the fallen condition of the Church, the prophet Malachi (4:5,6) had even given to him the name of Elijah; and this had been rashly interpreted by the scribes, as if Elijah the Tishbite (1 Kings 17:1) were to return a second time to the world. Christ now declares that every thing which Malachi uttered was true, but that his prediction had been misunderstood and distorted from its true meaning. “The promise,” says he, “that Eliah would come was true, and has been already fulfilled; but the scribes have already rejected Elijah, whose name they idly and falsely plead in opposing me.”

And will restore all things. This does not mean that John the Baptist restored them perfectly, but that he conveyed and handed them over to Christ, who would complete the work which he had begun. Now as the scribes had shamefully rejected John, Christ reminds his disciples that the impostures of such men ought not to give them uneasiness, and that it ought not to be reckoned strange, if, after having rejected the servant, they should, with equal disdain, reject his Master. And that no one might be distressed by a proceeding so strange, our Lord mentions that the Scripture contained predictions of both events, that the Redeemer of the world, and Elijah his forerunner, would be rejected by false and wicked teachers.

Matthew 17:14-18; Mark 9:14-27; Luke 9:37-43

Matthew 17:14-18

Mark 9:14-27

Luke 9:37-43

14. And when they were come to the multitude, a man came to him, kneeling before him, 15. And saying, Lord, have compassion on my son, for he is lunatic, and is grievously distressed; for frequently he falleth into the fire, and frequently into the water. 16. And I brought him to thy disciples, and they could not cure him. 17. And Jesus answering said, O unbelieving and perverse nation, how long shall I be with you? How long shall I suffer you? Bring him hither to me. 18. And Jesus rebuked the devil, who went out of him; and from that instant the child was cured.

14. And when he came to the disciples, he saw a great multitude around them, and the scribes disputing with them. 15. And the whole multitude, as soon as they saw him, were astonished, and, running to him, saluted him. 16. And he asked the scribes, What do you dispute among yourselves? 17. And one of the multitude answering said, Master, I have brought to thee my son, who hath a dumb spirit; 18. And wheresoever it seizeth him, it teareth him, and he foameth, and gnasheth with his teeth, and languished: and I spoke to thy disciples to cast him out, and they could not. 19. And he, answering, saith to him, O unbelieving nation, how long shall I be with you? How long shall I suffer you? Bring him to me. 20. And they brought him to him; and as soon as he saw him, the spirit tore him, and he lay on the ground, and rolled about, foaming. 21. And he asked hi father, How long is it since this happened to him? And he said, From a child. 22. And frequently it hath thrown him into the fire, and into the water, to destroy him: but if thou canst do any thing, have compassion on us, and help us. 23. And Jesus said, If thou canst believe it, all things are possible to him that believeth. 24. And immediately the father of the child, exclaiming with tears, said, Lord, I believe; aid thou my unbelief. 25. And when Jesus saw that the multitude were crowding upon him, he rebuked the unclean spirit, saying to him, Dumb and deaf spirit, I command thee, go out of him, and enter no more into him. 26. And when the spirit had cried out, and torn him greatly, he went out of him; and he became like a dead person, so that many said, He is dead. 27. But Jesus stretched out his hand, and raised him; and he stood up.

37. And it happened on the following day, while they were going down from the mountain, a great multitude met him. 38. And, lo, a man, who was one of the multitude, cried out, saying, Master, I beseech thee, look to my son; for he is my only son. 39. And, lo, a spirit seizeth him, and teareth him foaming, 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 unbelieving and perverse nation, how long shall I be with you, and suffer you? Bring thy son hither. 42. And while he was still approaching, the devil tore him, and threw him down; and Jesus rebuked the unclean spirit, and cured the child, and restored him to his father. 43. And they were all astonished at the mighty power of God.

Matthew 17:17. O unbelieving and rebellious nation. Though Christ appears to direct his discourse to the father of the lunatic, yet there can be no doubt that he refers to the scribes, as I have lately explained; for it is certain that the reproof is directed, not against ignorant and weak persons, but against those who, through inveterate malice, obstinately resist God. This is the reason why Christ declares that they are no longer worthy to be endured, and threatens that ere long he will separate from them. But nothing worse could happen to them than that Christ should leave them, and it was no light reproach that they rejected so disdainfully the grace of their visitation. We must also observe here, that we ought to treat men in various ways, each according to his natural disposition. For, while our Lord attracts to him the teachable by the utmost mildness, supports the weak, and gently arouses even the sluggish, he does not spare those crooked serpents, on whom he perceives that no remedies can effect a cure.

Matthew 17:19. Then the disciples coming. The disciples wonder that the power which they once possessed has been taken from them; but they had lost it by their own fault. Christ therefore attributes this want of ability to their unbelief, and repeats and illustrates more largely the statement which he had previously made, that nothing is impossible to faith It is a hyperbolical mode of expression, no doubt, when he declares that faith removes trees and mountains; but the meaning amounts to this, that God will never forsake us, if we keep the door open for receiving his grace. He does not mean that God will give us every thing that we may mention, or that may strike our minds at random. On the contrary, as nothing is more at variance with faith than the foolish and irregular desires of our flesh, it follows that those in whom faith reigns do not desire every thing without discrimination, but only that which the Lord promises to give. Let us therefore maintain such moderation as to desire nothing beyond what he has promised to us, and to confine our prayers within that rule which he has laid down.

But it may be objected, that the disciples did not know whether or not the Lord was pleased to cure the lunatic It is easy to reply, that it was their own fault if they did not know; for Christ is now speaking expressly about special faith, which had its secret instincts, as the circumstances of the case required. And this is the faith of which Paul speaks, (1 Corinthians 12:9.) How then came it that the apostles were deprived of the power of the Spirit, which they had formerly exercised in working miracles, but because they had quenched it by their indolence? But what Christ said about special faith, in reference to this particular event, may be extended to the common faith of the whole Church.

21. This kind goeth not out, “Cest espece [de diablos] ne sort point;” — “this kind [of devils] goeth not out.” By this expression Christ reproved the negligence of certain persons, in order to inform them that it was not an ordinary faith which was required; for otherwise they might have replied that they were not altogether destitute of faith The meaning therefore is, that it is not every kind of faith that will suffice, when we have to enter into a serious conflict with Satan, but that vigorous efforts are indispensably necessary. For the weakness of faith he prescribes prayer as a remedy, to which he adds fasting by way of an auxiliary. “You are effeminate exorcist,” said he, “and seem as if you were engaged in a mock-battle got up for amusement; “Vous y venez ainsi qu’a un combat de petits enfans, et comme s’il n’estoit question que de s’escarmoucher pour passe-temps.” — “You come to it as if it were to a fight of little children, and as if you had nothing to do but to skirmish for amusement.” but you have to deal with a powerful adversary, who will not yield till the battle has been fought out. Your faith must therefore be excited by prayer, and as you are slow and languid in prayer, you must resort to fasting as an assistance.” “Comme une aide pour vous exciter et enflamber;” — “as an assistance to excite and inflame you.” Hence it is very evident how absurdly the Papists represent fasting to be the specific method of driving away devils, since our Lord refers to it for no other reason than to stimulate the earnestness of prayer. When he says that this kind of devils cannot be cast out in any other way than by prayer and fasting, he means that, when Satan has taken deep root in any one, and has been confirmed by long possession, or when he rages with unbridled fury, the victory is difficult and painful, and therefore the contest must be maintained with all our might.

Matthew 17:22-23, 18:1-5; Mark 9:30-37; Luke 9:43-48

Matthew 17:22-23

Mark 9:30-36

Luke 9:43-48

22. And while they remained in Galilee, Jesus said to them, The Son of man will be delivered into the hands of men: 23. And they will kill him, and on the third day he will rise again. And they were deeply grieved.

Matthew 18:1-5

1. At that time the disciples came to Jesus, saying, Who is the greatest in the kingdom of heaven? 2. And Jesus, having called a little child to him, placed him in the midst of them, 3. And said, Verily I say to you, Unless you be converted, and become as little children, you shall not enter into the kingdom of heaven. 4. Whosoever then shall humble himself like this little child, he is the greatest in the kingdom of heaven. 5. And whosoever shall receive such a little child in my name receiveth me.

30. And departing thence, they passed through Galilee, and he was desirous that nobody should know it. 31. For he taught his disciples, and said to them, The Son of man is delivered into the hands of men, and they will kill him; and, after being killed, he will arise on the third day. 32. but they knew not what he said, and were afraid to ask him. 33. And he came to Capernaum; “Apres ces choses il veint en Capernaum;” — “after these things he came to Capernaum.” and when he was come into the house, he asked them, What were you disputing about among yourselves on the road? 34. But they were silent; for they had disputed among themselves by the way who was the greatest. 35. And when he had sat down, he called the twelve, and said to them, If any man choose to be first, he shall be last of all, “Il sera (ou, qu’il soit) le dernier de tous;” — “he shall be (or, let him be) servant of all.” and servant of all. 36. And he took a child, and placed him in the midst of them; and when he had taken him in his arms, he said to them, 37. Whosoever shall receive one of such children in my name receiveth me; and whosoever receiveth me receiveth not me, but him that sent me.

43. But while all were wondering at everything that he did, he said to his disciples, 44. Put these words in your ears; for the Son of man shall be delivered into the hands of men. 45. But they understood not that saying, and it was hidden from them, so that they did not perceive it, and they were afraid to ask him concerning this saying. 46. And a dispute arose among them, which of them was the greatest. 47. But Jesus, seeing the thought of their heart, took a child, and placed him near him, 48. And said to 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 shall be great.

Matthew 17:22. And while they remained in Galilee. The nearer that the time of his death approached, the more frequently did Christ warn his disciples, lest that melancholy spectacle might give a violent shock to their faith. It was shortly after the miracle had been performed that this discourse was delivered; for Mark says that he went from that place to Galilee, in order to spend there the intervening time in privacy; for he had resolved to come to Jerusalem on the day of the annual sacrifice, because he was to be sacrificed at the approaching Passover.

The disciples had previously received several intimations on this subject, and yet they are as much alarmed as if nothing relating to it had ever reached their ears. So great is the influence of preconceived opinion, that it brings darkness over the mind in the midst of the clearest light. The apostles had imagined that the state of Christ’s kingdom would be prosperous and delightful, and that, as soon as he made himself known, he would be universally received with the highest approbation. They never thought it possible that the priests, and scribes, and other rulers of the Church, would oppose him. Under the influence of this prejudice, they admit nothing that is said on the other side; for Mark says that they understood not what our Lord meant. Whence came it that a discourse so clear and distinct was not understood, but because their minds were covered by the thick veil of a foolish imagination?

They did not venture to make any farther inquiry. This must have been owing, in part, to their reverence for their Master; but I have no doubt that their grief and astonishment at what they had heard kept them silent. Such bashfulness was not altogether commendable; for it kept them in doubt, and hesitation, and sinful grief. In the meantime, a confused principle of piety, rather than a clear knowledge of the truth, kept them attached to Christ, and prevented them from leaving his school. A certain commencement of faith and right understanding had been implanted in their hearts, which made their zeal in following Christ not very different from the implicit faith of the Papists; but as they had not yet made such progress as to become acquainted with the nature of the kingdom of God and of the renewal which had been promised in Christ, I say that they were guided by zeal for piety rather than by distinct knowledge.

In this way we come to see what there was in them that deserved praise or blame. But though their stupidity could not entirely be excused, we have no reason to wonder that a plain and distinct announcement of the cross of their Master, and of the ignominy to which he would be subjected, appeared to them a riddle; not only because they reckoned it to be inconsistent with the glory of the Son of God that he should be rejected and condemned, but because it appeared to them to be highly improbable that the grace which was promised in a peculiar manner to the Jews should be set at naught by the rulers of the nation. But as the immoderate dread of the cross, which had suddenly seized upon them, shut the door against the consolation which was immediately added, arising out of the hope of the resurrection, let us learn that, when the death of Christ is mentioned, we ought always to take into view at once the whole of the three days, that his death and burial may lead us to a blessed triumph and to a new life.

Matthew 17:24. And when they came to Capernaum. We must attend, first of all, to the design of this narrative; which is, that Christ, by paying tribute of his own accord, declared his subjection, as he had taken upon him the form of a servant, (Philippians 2:7,) but at the same time showed, both by words and by the miracle, that it was not by obligation or necessity, but by a free and voluntary submission, that he had reduced himself so low that the world looked upon him as nothing more than one of the common people. This was not a tax which was wont to be demanded on crossing the sea, “Les didrachmes, dont est yci parle, n’estoit pas un peage qu’on payast a passer d’un coste en autre de la mer;” — “The didrachma, which are here spoken of, were not a custom paid on crossing from one side of the sea to the other.” but an annual tribute laid individually on every man among the Jews, so that they paid to tyrants what they were formerly in the habit of paying to God alone. For we know that this tax was imposed on them by the Law, that, by paying every year half a stater, (Exodus 30:13,) they might acknowledge that God, by whom they had been redeemed, was their supreme King. When the kings of Asia appropriated this to themselves, the Romans followed their example. Thus the Jews, as if they had disowned the government of God, paid to profane tyrants the sacred tax required by the Law. But it might appear unreasonable that Christ, when he appeared as the Redeemer of his people, should not himself be exempted from paying tribute To remove that offense, he taught by words, that it was only by his will that he was bound; and he proved the same thing by a miracle, for he who had dominion over the sea and the fishes might have released himself from earthly government. “Pouvoit bien, s’il eust voulu, s’exempter de la suiection des princes terriens;” — “might easily, if he had chosen, have exempted himself from subjection to earthly princes.”

Doth not your Master pay? Some think that the collectors of the tribute intended to throw blame on Christ, as if he were claiming exemption from the common law. For my own part, as men of that class are insolent and abusive, I interpret these words as having been spoken by way of reproach. It was customary for every man to be enrolled in his own city; but we know that Christ had no fixed habitation in one place. Those people therefore inquire if he be exempted from the law on the ground of his frequent removals from place to place. “Si par ce moyen qu’il est maintenant ci, maintenant la, il faudra qu’il eschappe sans rien payer;” — “if, because he is sometimes here, and sometimes there, he must escape without paying anything.”

25. He saith, Yes. Peter’s reply contains a modest excuse “Une excuse bien modeste et honneste;” — “a very modest and civil excuse.” to satisfy them: “he will pay,” “Oui, (dit-il,) il payera;” — “Yes, (says he,) he will pay.” says he; from which we infer that Christ had formerly been accustomed to pay, for Peter promises it as a thing about which there was no doubt. That they address him rather than the other disciples was, as I conjecture, because Christ lived with him; for if all had occupied the same habitation, the demand would have been made on all alike. It is therefore very ridiculous in the Papists, on so frivolous a pretense, to make Peter a partner in the dignity of Christ. “He chose him (they say) to be his vicar, and bestowed on him equal honors, by making him equal to himself in the payment of tribute.” But in this way they will make all swine-herds vicars of Christ, for they paid as much as he did. And if the primacy of Peter was manifested in the paying of tribute, whence comes that exemption which they claim for themselves? But this is the necessary result of the shameful trifling of those who corrupt Scripture according to their own fancy.

What thinkest thou, Simon? In this Christ gave a proof of his Divinity, by showing that nothing was unknown to him. But what is the object of his discourse? Is it to exempt himself and his followers from subjection to the laws? Some explain it thus, that Christians have a right to be exempted, but that they voluntarily subject themselves to the ordinary government, because otherwise human society cannot be maintained. To me, however, the meaning appears to be more simple; for there was danger lest the disciples might think that Christ had come in vain, because, by paying tribute cut off the hope of deliverance; and therefore he simply affirms that he pays tribute, solely because he voluntarily refrains from exercising his right and power. Hence it is inferred that this takes nothing from his reign. But why does he not openly claim his right? It is because his kingly power was unknown to the collectors of the tribute. For, though his kingdom be spiritual, still we must maintain, that as he is the only Son of God, he is also the heir of the whole world, so that all things ought to be subject to him, and to acknowledge his authority. The meaning, therefore, is, that God has not appointed kings, and established governments over mankind, in such a manner as to place him who is the Son in the same rank indiscriminately with others, but yet that, of his own accord, he will be a servant along with others, till the glory of his kingdom be displayed.

The Pope has not less foolishly than successfully abused this passage to exempt his clergy from the laws; as if the shaving of the head made them sons of God, and exempted them from tributes and taxes. But nothing else was intended by Christ than to claim for himself the honor of a King’s Son, so as to have at least a home privileged and exempted from the common law. And therefore it is also highly foolish in the Anabaptists to torture these words for overturning political order, since it is more than certain, that Christ does not say any thing about a privilege common to believers, but only draws a comparison from the sons of kings, who, together with their domestics, are exempted. “Lesquels sont exempts de tous imposts, eux et leurs domestiques;” — “who are exempted from all taxes, they and their domestics.”

27. Throw a hook. Though I acknowledge that Christ had not always full coffers, yet I think that he was not compelled by poverty to give this order to Peter, but that he did so in order to prove by a miracle, that he had a more extensive dominion than all earthly kings, since he had even fishes for his tributaries. And we do not read that this was done more than once, because one proof was enough for his whole life. Thou wilt find a stater. A stater was of the same value as a shekel, namely, four drachms or two didrachma. The didrachmon weighed two drachms, and the stater, which weighed two didrachma, or four drachms, was worth about two shillings and sixpence of our money. — Ed.

MaTTHEW 19:1-2; Mark 9:38-40, 10:1; Luke 9:49-56

Matthew 19:1-2

Mark 9:38-40

Luke 9:49-56

1. And it happened, when Jesus had finished these discourses, he departed from Galilee, and came into the coasts of Judea beyond Jordan. 2. And great multitudes followed him, and he cured them there.

38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us; and we forbade him, because he followeth him, because he followeth not us. 39. And Jesus said, Forbid him not; for there is no man who, if he has performed a miracle in my name, can easily speak evil of me. 40. For he who is not against us is for us.

Mark 10:1

1. And when he had risen thence, he came into the coasts of Judea, through the district which is beyond Jordan. And again the multitudes assemble to him, and again he taught them, as he was accustomed.

49. And John answering said, Master, we saw one casting out devils in thy name; and we forbade him, because he followeth not with us. 50. And Jesus said to him, Forbid him not; for he who is not against us is for us. 51. And it happened, when the days of his being received up were in course of being fulfilled, and he set his face steadfastly to go to Jerusalem. 52. And he sent messengers before his face; and they went and entered into a town of the Samaritans, to make ready for him: 53. And they did not receive him, because his face was as if he were going to Jerusalem. “Pourtant que sa face estoit tournee pour aller en Ierusalem;” — “because his face was turned to go to Jerusalem.” 54. And when his disciples James and John saw it, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elijah did? 55. And Jesus, turning, rebuked them, saying, You know not of what spirit you are. 56. For the Son of man is not come to destroy men’s lives, but to save them. And they went into another village.

CHAPTER 17

Mt 17:1-13. Jesus Is Transfigured--Conversation about Elias. ( = Mr 9:2-13; Lu 9:28-36).

For the exposition, see on Lu 9:28-36.

Mt 17:14-23. Healing of a Demoniac Boy--Second Explicit Announcement by Our Lord of His Approaching Death and Resurrection. ( = Mr 9:14-32; Lu 9:37-45).

The time of this section is sufficiently denoted by the events which all the narratives show to have immediately preceded it--the first explicit announcement of His death, and the transfiguration--both being between His third and His fourth and last Passover.

Healing of the Demoniac and Lunatic Boy (Mt 17:14-21).

For the exposition of this portion, see on Mr 9:14-32.

Second Announcement of His Death (Mt 17:22, 23).

22. And while they abode in Galilee, Jesus said unto them--Mark (Mr 9:30), as usual, is very precise here: "And they departed thence"--that is, from the scene of the last miracle--"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events.

The Son of man shall be betrayed into the hands of men ... And they were exceeding sorry--Though the shock would not be so great as at the first announcement (Mt 16:21, 22), their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (Lu 9:43, 44), connecting it with the scene of the miracle just recorded, and the teaching which arose out of it--or possibly with all His recent teaching--says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives--"The son of man shall be betrayed into the hands of men." Luke adds (Lu 9:45) that "they understood not this saying, and it was hid from them, that they perceived it not"--for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium--"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!

Mt 17:24-27. The Tribute Money.

The time of this section is evidently in immediate succession to that of the preceding one. The brief but most pregnant incident which it records is given by Matthew alone--for whom, no doubt, it would have a peculiar interest, from its relation to his own town and his own familiar lake.

24. And when they were come to Capernaum, they that received tribute money--the double drachma; a sum equal to two Attic drachmas, and corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual tax, see Ex 30:13, 14; 2Ch 24:6, 9. Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in Mt 17:25 was a civil one. The whole teaching of this very remarkable scene depends upon this distinction.

came to Peter--at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative.

and said, Doth not your master pay tribute?--The question seems to imply that the payment of this tax was voluntary, but expected; or what, in modern phrase, would be called a "voluntary assessment."

25. He saith, yes--that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew--as surely he did--that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master.

And when he was come into the house--Peter's.

Jesus prevented him--anticipated him; according to the old sense of the word "prevent."

saying, What thinkest thou, Simon?--using his family name for familiarity.

of whom do the kings of the earth take custom--meaning custom on goods exported or imported.

or tribute--meaning the poll-tax, payable to the Romans by everyone whose name was in the census. This, therefore, it will be observed, was strictly a civil tax.

of their own children, or of strangers--This cannot mean "foreigners," from whom sovereigns certainly do not raise taxes, but those who are not of their own family, that is, their subjects.

26. Peter saith unto him, Of strangers--"of those not their children."

Jesus saith unto him, Then are the children free--By "the children" our Lord cannot here mean Himself and the Twelve together, in some loose sense of their near relationship to God as their common Father. For besides that our Lord never once mixes Himself up with His disciples in speaking of their relation to God, but ever studiously keeps His relation and theirs apart (see, for example, on the last words of this chapter)--this would be to teach the right of believers to exemption from the dues required for sacred services, in the teeth of all that Paul teaches and that He Himself indicates throughout. He can refer here, then, only to Himself; using the word "children" evidently in order to express the general principle observed by sovereigns, who do not draw taxes from their own children, and thus convey the truth respecting His own exemption the more strikingly:--namely, "If the sovereign's own family be exempt, you know the inference in My case"; or to express it more nakedly than Jesus thought needful and fitting: "This is a tax for upholding My Father's House. As His Son, then, that tax is not due by Me--I AM FREE."

27. Notwithstanding, lest we should offend--stumble.

them--all ignorant as they are of My relation to the Lord of the Temple, and should misconstrue a claim to exemption into indifference to His honor who dwells in it.

go thou to the sea--Capernaum, it will be remembered, lay on the Sea of Galilee.

and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money--a stater. So it should have been rendered, and not indefinitely, as in our version, for the coin was an Attic silver coin equal to two of the afore-mentioned "didrachms" of half a shekel's value, and so, was the exact sum required for both. Accordingly, the Lord adds,

that take, and give unto them for me and thee--literally, "instead of Me and thee"; perhaps because the payment was a redemption of the person paid for (Ex 30:12)--in which view Jesus certainly was "free." If the house was Peter's, this will account for payment being provided on this occasion, not for all the Twelve, but only for him and His Lord. Observe, our Lord does not say "for us," but "for Me and thee"; thus distinguishing the Exempted One and His non-exempted disciple.

After six days - Mar 9:2, has the same number; but Luke says, Luk 9:28, after eight days. The reason of this difference seems to be the following: Matthew and Mark reckon the days from that mentioned in the preceding chapter, to that mentioned in this; Luke includes both days, as well as the six intermediate: hence, the one makes eight, the other six, without any contradiction.

Peter, James, and John - He chose those that they might be witnesses of his transfiguration: two or three witnesses being required by the Scripture to substantiate any fact. Eminent communications of the Divine favor prepare for, and entitle to, great services and great conflicts. The same three were made witnesses of his agony in the garden, Mat 26:37.

A high mountain - This was one of the mountains of Galilee; but whether Mount Tabor or not, is uncertain. Some think it was Mount Hermon. St. Luke says, Christ and his disciples went up into the mountain to pray, Luk 9:28.

Was transfigured - That fullness of the Godhead, which dwelt bodily in Christ, now shone forth through the human nature, and manifested to his disciples not only that Divinity which Peter had before confessed, Mat 16:16, but also the glorious resurrection body, in which they should exist in the presence of God to eternity.

White as the light - But the Cod. Bezae, some of the ancient versions, and several of the fathers, read ως χιων, as snow; and this is the reading in Mar 9:3.

Moses and Elias - Elijah came from heaven in the same body which he had upon earth, for he was translated, and did not see death, 2Kgs 2:11. And the body of Moses was probably raised again, as a pledge of the resurrection; and as Christ is to come to judge the quick and the dead, for we shall not all die, but all shall be changed, 1Cor 15:51, he probably gave the full representation of this in the person of Moses, who died, and was thus raised to life, (or appeared now as he shall appear when raised from the dead in the last day), and in the person of Elijah, who never tasted death. Both their bodies exhibit the same appearance, to show that the bodies of glorified saints are the same, whether the person had been translated, or whether he had died. It was a constant and prevalent tradition among the Jews, that both Moses and Elijah should appear in the times of the Messiah, and to this very tradition the disciples refer, Mat 17:10.

We may conceive that the law in the person of Moses, the great Jewish legislator, and the prophets in the person of Elijah, the chief of the prophets, came now to do homage to Jesus Christ, and to render up their authority into his hands; as he was the End of the law, and the grand subject of the predictions of the prophets. This appears more particularly from what St. Luke says, Luk 9:31, that Moses and Elijah conversed with our Lord on his death, which he was about to accomplish, (πληρουν to fulfill), because in it, all the rites, ceremonies, and sacrifices of the law, as well as the predictions of the prophets, were fulfilled.

Peter said - let us make, etc. - That is, when he saw Moses and Elijah ready to depart from the mount, Luk 9:33, he wished to detain them, that he might always enjoy their company with that of his Lord and Master, still supposing that Christ would set up a temporal kingdom upon earth.

A bright cloud overshadowed them - Or as six MSS. and Ephraim read it, a cloud of light, νεφελη φωτος; which reading Griesbach has admitted into the text. As a bright cloud, or a cloud of light could not overshadow, or cast any kind of shade, the word επεσκιασεν should be translated, surrounded them. A cloud was frequently the symbol of the Divine presence; but such a cloud had always something very remarkable in its appearance. Ezekiel, Eze 1:4, represents it as a great cloud, and a fire unfolding itself, and a brightness about it, and out of the midst thereof, as the color of amber out of the midst of the fire; and in Eze 1:28, he tells us that this was the appearance of the likeness of the glory of the Lord. See also Exo 16:10; Exo 40:33, etc.; Eze 43:2, and 1Chr 5:14. But it was generally in a thick, dark cloud, that God manifested himself under the law; see Exo 19:9; Exo 20:21. This might be designed as emblematical of the old covenant, which was but the shadow of the good things which were to come, Heb 10:1; and the cloud of light mentioned here, the emblem of that glorious display of God, in his Gospel, by which life and immortality were brought to light, 2Tim 1:10.

This is my beloved Son - Ουτος εϚιν ο υιος μου ο αγαπητος, εν ω ευδοκησα, This is my Son, the beloved one, in who I have delighted, or, been well pleased. God adds his testimony of approbation to what was spoken of the sufferings of Christ by Moses and Elijah; thus showing that the sacrificial economy of the old covenant was in itself of no worth, but as it referred to the grand atonement which Jesus was about to make; therefore he says, In him Have I delighted, (ευδοκησα), intimating that it was in him alone, as typified by those sacrifices, that he Had delighted through the whole course of the legal administration; and that it was only in reference to the death of his Son that he accepted the offerings and oblations made to him under the old covenant. Hear Him. The disciples wished to detain Moses and Elijah that they might hear them: but God shows that the law which had been in force, and the prophets which had prophesied, until now, must all give place to Jesus; and he alone must now be attended to, as the way, the truth, and the life; for no man could now come unto the Father but through him. This voice seems also to refer to that prediction in Deu 18:15. The Lord shall raise up a Prophet like unto me: Him Shall Ye Hear. Go no more to the law, nor to the prophets, to seek for a coming Messiah; for behold he Is come! Hear and obey him, and him only.

This transfiguration must have greatly confirmed the disciples in the belief of a future state, and in the doctrine of the resurrection; they saw Moses and Elijah still Existing, though the former had been gathered to his fathers upwards of 1400 years, and the latter had been translated nearly 900.

Fell on their face - Dismayed by the voice, and dazzled by the glory of the cloud. So Daniel, Dan 8:17, and Saul of Tarsus, Act 9:4.

Jesus came and touched them - Exactly parallel to this account is Dan 8:18, I was in a deep sleep, i.e. (a trance) on my face towards the ground; but he Touched me, and set me upright. From Jesus alone are we to expect Divine communications, and by his power only are we able to bear and improve them. It is very likely that this transfiguration took place in the night, which was a more proper season to show forth its glory than the day time, in which a part of the splendor must necessarily be lost by the presence of the solar light. Besides, St. Luke, Luk 9:37, expressly says, that it was on the next day after the transfiguration that our Lord came down from the mount.

Tell the vision to no man - See the note on Mat 16:20; and farther observe, that as this transfiguration was intended to show forth the final abolition of the whole ceremonial law, it was necessary that a matter which could not fail to irritate the Jewish rulers and people should be kept secret, till Jesus had accomplished vision and prophecy by his death and resurrection.

The whole of this emblematic transaction appears to me to be intended to prove, 1st. The reality of the world of spirits, and the immortality of the soul. 2dly. The resurrection of the body, and the doctrine of future rewards and punishments, see Mat 16:27. 3dly. The abolition of the Mosaic institutions, and, the fulfillment of the predictions of the prophets relative to the person, nature, sufferings, death, and resurrection of Christ, and the glory that should follow. 4thly. The establishment of the mild, light-bringing, and life-giving Gospel of the Son of God. And 5thly. That as the old Jewish covenant and Mediatorship had ended, Jesus was now to be considered as the sole Teacher, the only availing offering for sin, and the grand Mediator between God and man.

There are many very useful remarks on this transaction, by the late venerable Bp. Porteus.

His disciples - instead of His disciples, some MSS., with the Coptic, Armenian, Vulgate, all the Itala except two, and Origen, read simply, οι μαθηται, The disciples, i.e. those only who had been with him on the mount, Peter, James, and John.

Why then say the scribes that Elias must first come? - As the disciples saw that Elijah returned to heaven, knowing the tradition of the elders, and the prophecy on which the tradition was founded, Mal 4:5, Mal 4:6, Behold I send you Elijah the prophet, before the great and terrible day of the Lord shall come; and he shall turn the hearts, etc., it was natural enough for them to inquire what the meaning of the tradition, and the intention of the prophecy, were.

Elias - shall first come, and restore all things - Or will reform, αποκαταστησει; this word our Lord quotes from the Septuagint; who render the Hebrew והשוב לב אבות על בנים vehesheb leb aboth al banim, he will cause the heart of the fathers to turn to the children, by, ος αποκαταστησει καρδιαν πατρος προς υιον, who will convert, or restore, the heart of the father to the son. We are not therefore to understand the version of the Septuagint quoted by our Lord in any other sense than the Hebrew will allow. No fanciful restoration of all men, devils and damned spirits, is spoken of as either being done, or begun, by the ministry of John; but merely that he should preach a doctrine tending to universal reformation of manners, and should be greatly successful: see Mat 3:1-7, and especially Luk 3:3-15, where we find that a general reformation had taken place,

1. among the common people;

2. among the tax-gatherers; and

3. among the soldiers.

And as John announced the coming Christ, who was to baptize with the Holy Ghost, i.e. to enlighten, change, and purify the heart, that the reform might be complete, both outward and inward, he may be said, in the strictest sense of the word, to have fulfilled the prophecy: and that he was the Elijah mentioned by Malachi, the words of Gabriel to the virgin Mary prove; Luk 1:17. And he (John) shall go before him (Christ) in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, etc.; and that his ministry was powerfully effectual for this purpose, we have already seen.

Knew him not - Or, ουκ επιγνωσαν αυτον, They have not acknowledged him. That is, the Jewish rulers have not acknowledged him, did not receive him as the forerunner of the Messiah. But it appears that all the rest acknowledged him as such; and some, from the power and demonstration of his preaching, were inclined to think he was more, even the Messiah himself: see Luk 3:15.

Then the disciples understood - When he spoke of the sufferings of this prophetic Elijah, and also of his own, which had been the subject of the conversation on the mount, during the transfiguration, they clearly apprehended that he spoke of John the Baptist.

When they were come to the multitude - It appears that a congregation had been collected during our Lord's stay on the mount: how great must have been the desire of these people to hear the words of Christ! The assembly is self-collected, and no delay on the preacher's side discourages them - they continue to wait for him. In the present day how rare is this zeal! How few by the most pathetic invitation can be brought together, even at the most convenient times, to hear the same doctrines, and to get their souls healed by the same wonder-working Christ!

Kneeling down to him - Or falling at his knees, γονυπετων. The ancients consecrated the Ear to memory; the Forehead to genius; the Right Hand to faith; and the Knees to mercy: hence those who entreated favor fell at and touched the knees of the person whose kindness they supplicated. See Wakefield's Commentary; and see the note on Exo 9:29; where the subject is largely explained.

My son - is lunatic - Σεληνιαζεται. One who was most affected with this disorder at the change and full of the moon. See on Mat 4:24 (note). But this lunacy was occasioned by a demon, see Mat 17:18, and Mar 9:17; Luk 9:38. In this case, the devil intended to hide himself under the appearance of a natural disorder, that no supernatural means might be resorted to for his expulsion. See a remarkable account on Luk 9:39 (note).

Falleth ofttimes into the fire, and oft into the water - The paroxysms of his disorder frequently recurred; and among his numerous falls, some were into the fire and some into the water: so that, on this account, his life was in continual danger. Those who are under the influence of the devil are often driven to extremes in every thing. Such are often driven into the fire of presumption, or the waters of despair. Satan takes advantage of our natural temper, state of health, and outward circumstances, to plague and ruin our souls.

Thy disciples could not cure him - No wonder, when the cure must be effected by supernatural agency, and they had not faith enough to interest the power of God in their behalf, Mat 17:20. A spiritual disorder must have a spiritual remedy: natural means, in such cases, signify just - nothing.

O faithless and perverse generation! - These and the following words may be considered as spoken:

1. To the disciples, because of their unbelief, Mat 17:20.

2. To the father of the possessed, who should have brought his son to Christ.

3. To the whole multitude, who were slow of heart to believe in him as the Messiah, notwithstanding the miracles which he wrought.

See Kypke.

Perverse, διεστραμμενη, signifies -

1. Such as are influenced by perverse opinions, which hinder them from receiving the truth: and,

2. Such as are profligate in their manners.

Kypke. This last expression could not have been addressed to the disciples, who were certainly saved from the corruption of the world, and whose minds had been lately divinely illuminated by what passed at and after the transfiguration: but at all times the expression was applicable to the Jewish people.

Jesus rebuked the devil - Deprived him of all power to torment the child; and obliged him to abandon his present usurped habitation.

There are some souls whose cure God reserves to himself alone, and to whom all the applications of his ministers appear to be utterly ineffectual. He sometimes does all without them, that they may know they can never do any good without him. Quesnel.

Why could not we cast him out? - They were confounded at their want of success - but not at their want of faith, which was the cause of their miscarriage! When the ministers of the Gospel find their endeavors, with respect to some places or persons, ineffectual, they should come, by private prayer, to Christ, humble themselves before him, and beg to be informed whether some evil in themselves have not been the cause of the unfruitfulness of their labors.

Because of your unbelief - Are we preachers of the Gospel? Do the things of God rest upon our minds with a deep and steady conviction? Can we expect that a doctrine which we do not, from conviction, credit ourselves, can be instrumental in our hands of begetting faith in others? So we preached, end so ye believed. The word preached generally begets in the people the same spirit which the preacher possesses. Instead of απιϚιαν, unbelief, the famous Vatican MS. and Cod. Cyprius, six others, Coptic, Ethiopic, Armenian, and Arabic, Origen, and Chrysostom, read ολιγοπιϚιαν, littleness of faith. The disciples had some faith, but not enough - they believed, but not fully.

As a grain of mustard seed - Some eminent critics think this a proverbial expression, intimating a Great Degree of faith, because removing mountains, which St. Paul, 1Cor 13:2, attributes to All Faith; i.e. the greatest possible degree of faith, is attributed here, by our Lord, to that faith which is as a grain of mustard seed. However this may be, there can be no doubt that our Lord means, as Bishop Pearce well remarks, a thriving and increasing faith; which like the grain of mustard seed, from being the least of seeds, becomes the greatest of all herbs; even a tree in whose branches the fowls of the air take shelter. See Wakefield's Comment, and the note on Mat 13:32 (note).

This kind goeth not out but by prayer, etc. - Τουτο το γενος, this kind, some apply to the faith which should be exercised on the occasion, which goeth not out, doth not exert itself, but by prayer and fasting; but this interpretation is, in my opinion, far from solid. However, there is great difficulty in the text. The whole verse is wanting in the famous Vatican MS., one of the most ancient and most authentic perhaps in the world; and in another one of Colbert's, written in the 11th or 12th century. It is wanting also in the Coptic, Ethiopic, Syriac, Hieros., and in one copy of the Itala. But all the MSS. acknowledge it in the parallel place, Mar 9:29, only the Vatican MS. leaves out νηϚεια, fasting. I strongly suspect it to be an interpolation; but, if it be, it is very ancient, as Origen, Chrysostom, and others of the primitive fathers, acknowledged it. But while candour obliges me to acknowledge that I cannot account for the fact here alleged, that a certain class or genus of demons cannot be expelled but by prayer and fasting, while others may be ejected without them, I can give a sense to the passage which all my readers will easily understand: viz. that there are certain evil propensities, in some persons, which pampering the flesh tends to nourish and strengthen; and that self-denial and fasting, accompanied by prayer to God, are the most likely means, not only to mortify such propensities, but also to destroy them. For other remarkable circumstances relative to this case, see the notes on Mar 9:17, etc.

They abode in Galilee - Lower Galilee, where the city of Capernaum was.

The Son of man shall be betrayed into the hands of men - Μελλει - παραδιδοσθαι εις χειρας - The Son of man is about to be delivered into the hands, etc. I am fully of the mind of two eminent critics, Grotius and Wakefield, that παραδιδοσθαι should be here translated delivered, or delivered up, not betrayed; and that the agency, in this case, should be referred to God, not to Judas. Jesus was delivered up, by the counsel of God, to be an atonement for the sin of the world. See Act 4:27, Act 4:28. Against thy holy child Jesus, whom thou hast anointed to do what thy hand and thy counsel determined before to be done, Herod and Pontius Pilate were gathered together.

They were exceeding sorry - Since the conversation on the mount, with Moses and Elijah; Peter, James, and John could have no doubt that their Lord and Master must suffer, and that it was for this end he came into the world; but, while they submitted to the counsel of God, their affection for him caused them to feel exquisite distress.

They that received tribute - This was not a tax to be paid to the Roman government; but a tax for the support of the temple. The law, Exo 30:13, obliged every male among the Jews to pay half a shekel yearly; for the support of the temple; and this was continued by them wherever dispersed, till after the time of Vespasian, see Josephus, War, book 7. c. 6, who ordered it afterwards to be paid into the Roman treasury. The word in the text, which is generally translated tribute - τα διδραχμα, signifies the didrachma, or two drachms. This piece of money was about the value of two Attic drachms, each equal to fifteen pence of our money. The didrachma of the Septuagint, mentioned Exo 30:13, was twice as heavy as the Attic, for it was equal to a whole shekel, this being the value of that piece of money at Alexandrina, the place where the Septuagint translation was made; for the half shekel mentioned in the above passage, they render ημισυ του διδαχμου, the half of a didrachma.

He saith, Yes - From this reply of Peter, it is evident that our Lord customarily paid all taxes, tributes, etc., which were common among the people wherever he came. The children of God are subject to all civil laws in the places where they live - and should pay the taxes levied on them by public authority; and though any of these should be found unjust, They rebel not, as their business is not to reform the politics of nations, but the morals of the world.

Then are the children free - As this money is levied for the support of that temple of which I am the Lord, then I am not obliged to pay the tax; and my disciples, like the priests that minister, should be exempted from the necessity of paying.

Lest we - offend them - Be a stumbling-block to the priests, or rulers of the Jews, I will pay the tribute - go thou to the sea - cast a hook, and take the first fish - thou shalt find a piece of money, στατηρα, a stater. This piece of money was equal in value to four drachms, or two shekels, (five shillings of our money), and consequently was sufficient to pay the tribute for our Lord and Peter, which amounted to about half-a-crown each. If the stater was in the mouth or belly of the fish before, who can help admiring the wisdom of Christ, that discovered it there? If it was not before in the mouth of the fish, who can help admiring the power of Christ, that impelled the fish to go where the stater had been lost in the bottom of the sea, take it up, come towards the shore where Peter was fishing, and, with the stater in its mouth or stomach, catch hold of the hook that was to draw it out of the water? But suppose there was no stater there, which is as likely as otherwise, then Jesus created it for the purpose, and here his omnipotence was shown; for to make a thing exist that did not exist before is an act of unlimited power, however small the thing itself may be. Some suppose that the haddock was the fish caught by Peter, because this fish has a blackish mark on each side of its neck or shoulders, as seems to exhibit the impression of a finger and thumb. The haddock is the gadus eglesinus. But this being a sea fish, could not be a native of the sea of Galilee or Tiberias, etc., for the river Jordan runs through the sea of Galilee, and falls into the Dead Sea, which has no outlet to the ocean: no sea fish of any kind can be found there; and we may add to this, that Belzoni, a learned traveler, who examined the produce of the lake of Tiberias, found only trouts, pikes, chevins, and tenches. That it may, besides these, have some fishes peculiar to itself, as most extensive fresh water lakes have, need not be denied; but it could have no sea fish.

The account of the transfiguration, the peculiar case of the lunatic, with his cure, and the miracle wrought to pay the tribute money, render this one of the most interesting and instructive chapters in the New Testament.

1. To what has already been said on the subject of the transfiguration, nothing need be added: I have given that sense to it which the circumstances of the case, the construction of the words, and the analogy of faith warrant. That others have understood the whole transaction differently, is readily granted. Some of the foreign critics, who are also called divines, have stripped it, by their mode of interpretation, of all its strength, use, and meaning. With them, it is thus to be understood: - "Jesus, with his disciples, Peter, James, and John, went by night into a mountain, for the purpose of prayer and meditation; while thus engaged, the animal spirits of the disciples were overcome by watching and fatigue, and they fell asleep: in this sleep they dreamed, or Peter only dreamed, that he saw his Master encompassed with a glorious light, and that Moses and Elijah were conversing with him. That early in the morning, just as the sun was rising, there happened some electric or thunder-like explosions (a thing not unfrequent near some mountains) by which the disciples were suddenly awoke; that Peter, whose mind was strongly impressed with his dream, seeing the rising sun shine gloriously upon his Master, and his strongly impressed senses calling to remembrance his late vision, he for a moment imagined he saw, not only the glory of which he had dreamed, but the persons also - Moses and Elijah, still standing on the mount with Christ; that not being as yet sufficiently awake, finding the images impressed on his imagination fleeting away with his returning exercise of reason, he cried out, before he was aware, Lord! it is good for its to be here, let us make three tabernacles, etc.; but in a short time, having recovered the regular use of his senses, he perceived that it was a dream; and, having told it to our Lord and his brother disciples, lest the Jews might take occasion of jealousy from it, he was desired to tell the vision to no man." This is the substance of that strange explanation given by those learned men to this extraordinary transaction; a mode of interpretation only calculated to support that system which makes it an important point to deny and decry all supernatural and miraculous influence, and to explain away all the spirituality of the New Testament. Whatever ingenuity may be in this pretended elucidation, every unprejudiced person must see that it can never be brought to accord with the letter and concomitant circumstances of this most remarkable case.

2. The cure of the deaf and dumb lunatic has been treated, by the same critics, in nearly the same way, and for the same obvious design, namely, to exclude from the world all supernatural agency; and could they succeed in this, of what value, or, indeed, utility, could the whole New Testament be to mankind? We might be well astonished to find such a history, with such a great variety of curious and apparently interesting circumstances: - a wondrous person, laboring, preaching, suffering, dying, etc., etc., without having scarcely any thing in view, but a sort of merely moral reformation of the outward man! Truly, this: - "Is like an ocean into tempest toss'd,

To waft a feather, or to drown a fly."

But the truth of God's miraculous interpositions, the miracles of the New Testament, demoniacal possessions and influence, the atonement, the inspiration of the Holy Spirit, the regeneration of the corrupted human heart, etc., etc ,, must not be given up to please a certain description of persons, who have no commerce with God themselves, and cannot bear that others should either have or pretend to it.

3. The miracle wrought for the paying of the temple tribute money, is exceedingly remarkable. The note on Mat 17:27, brings this particularly to view. To what is there said, it may be added, that our Lord seems to have wrought this miracle for the following purposes: -

1. More forcibly to impress the minds of his disciples, and his followers in general, with the necessity and propriety of being subject to all the laws of the different states, kingdoms, etc., wheresoever the providence of God might cast their lot.

2. To show forth his own unlimited power and knowledge, that they might be fully convinced that he knew all things, even to the most minute; and could do whatsoever he pleased; and that both his wisdom and power were continually interested in behalf of his true disciples.

3. To teach all believers a firm trust and reliance on Divine Providence, the sources of which can never be exhausted; and which, directed by infinite wisdom and love, will make every provision essentially requisite for the comfort and support, of life. How many of the poor followers of Christ have been enabled to discern his kind hand, even in the means furnished them to discharge the taxes laid on them by the state! The profane and the unprincipled may deride, and mock on, but the people of God know it to be their duty, and their interest, to be subject to every ordinance of man for the Lord's sake; and, while his grace and providence render this obedience, in things both spiritual and secular, possible, his love, which their hearts feel, renders their duty their delight. The accomplishment of such ends as these is worthy both of the wisdom and benevolence of Christ.

A high mountain - Probably Mount Tabor. Mark 9:2; Luke 9:28.

And was transfigured - Or transformed. The indwelling Deity darted out its rays through the veil of the flesh; and that with such transcendent splendour, that he no longer bore the form of a servant. His face shone with Divine majesty, like the sun in its strength; and all his body was so irradiated by it, that his clothes could not conceal its glory, but became white and glittering as the very light, with which he covered himself as with a garment.

There appeared Moses and Elijah - Here for the full confirmation of their faith in Jesus, Moses, the giver of the law, Elijah, the most zealous of all the prophets, and God speaking from heaven, all bore witness to him.

Let us make three tents - The words of rapturous surprise. He says three, not six: because the apostles desired to be with their Master.

Hear ye him - As superior even to Moses and the prophets. See Deut 18:17.

Be not afraid - And doubtless the same moment he gave them courage and strength.

Tell the vision to no man - Not to the rest of the disciples, lest they should be grieved and discouraged because they were not admitted to the sight: nor to any other persons, lest it should enrage some the more, and his approaching sufferings shall make others disbelieve it; till the Son of man be risen again - Till the resurrection should make it credible, and confirm their testimony about it.

Why then say the scribes, that Elijah must come first - Before the Messiah? If no man is to know of his coming? Should we not rather tell every man, that he is come, and that we have seen him, witnessing to thee as the Messiah?

Regulate all things - In order to the coming of Christ.

Elijah is come already - And yet when the Jews asked John, Art thou Elijah? He said, I am not, John 1:21. His meaning was, I am not Elijah the Tishbite, come again into the world. But he was the person of whom Malachi prophesied under that name.

Mark 9:14; Luke 11:37.

He is lunatic - This word might with great propriety he used, though the case was mostly preternatural; as the evil spirit would undoubtedly take advantage of the influence which the changes of the moon have on the brain and nerves.

O unbelieving and perverse generation - Our Lord speaks principally this to his disciples. How long shall I be with you? - Before you steadfastly believe?

Because of your unbelief - Because in this particular they had not faith. If ye have faith as a grain of mustard seed - That is, the least measure of it. But it is certain, the faith which is here spoken of does not always imply saving faith. Many have had it who thereby cast out devils, and yet will at last have their portion with them. It is only a supernatural persuasion given a man, that God will work thus by him at that hour. Now, though I have all this faith so as to remove mountains, yet if I have not the faith which worketh by love, I am nothing. To remove mountains was a proverbial phrase among the Jews, and is still retained in their writings, to express a thing which is very difficult, and to appearance impossible. Matt 21:21; Luke 17:6.

This kind of devils - goeth not out but by prayer and fasting - What a testimony is here of the efficacy of fasting, when added to fervent prayer! Some kinds of devils the apostles had cast out before this, without fasting.

Mark 9:30; Luke 9:44.

When they were come to Capernaum - Where our Lord now dwelt. This was the reason why they stayed till he came thither, to ask him for the tribute. Doth not your Master pay tribute? - This was a tribute or payment of a peculiar kind, being half a shekel, (that is, about fifteen pence,) which every master of a family used to pay yearly to the service of the temple, to buy salt, and little things not otherwise provided for. It seems to have been a voluntary thing, which custom rather than any law had established.

Jesus prevented him - Just when St. Peter was going to ask him for it. Of their own sons, or of strangers? - That is, such as are not of their own family.

Then are the sons free - The sense is, This is paid for the use of the house of God. But I am the Son of God. Therefore I am free from any obligation of paying this to my own Father.

Yet that, we may not offend them - Even those unjust, unreasonable men, who claim what they have no manner of right to: do not contest it with them, bat rather yield to their demand, than violate peace or love. O what would not one of a loving spirit do for peace! Any thing which is not expressly forbidden in the word of God. A piece of money - The original word is a stater, which was in value two shillings and sixpence: just the sum that was wanted. Give for me and thee - Peter had a family of his own: the other apostles were the family of Jesus. How illustrious a degree of knowledge and power did our Lord here discover! Knowledge, penetrating into this animal, though beneath the waters; and power, in directing this very fish to Peter's hook, though he himself was at a distance! How must this have encouraged both him and his brethren in a firm dependence on Divine Providence.

2 And was transfigured before them, and his face did shine as the Sun, and his rayment was white as the light.

Both Mark and Luke have recorded this History. Mark 9.2, 3. Mark saith. His Rayment became shining exceeding white, as Snow, so as no Fuller on Earth can white them, Luke saith, Ch. 9.28. And it came to pass, about Eight Days after these sayings, he took Peter, and John, and James, and went up into a Mountain to pray. And as he prayed, the fashion of his Countenance was altered, and his Rayment was White, and Glistering. All three agree the place. Upon a Mountain, Matthew saith it was six, Luke saith eight Days a[illegible: 1 letter]ter the preceeding Discourses. Luke mentioneth our Lords praying, which neither of the other mentioneth, and saith his Transfiguration began whilst that he was praying. They all agree the Company that was with our Saviour. Peter, Iames and Iohn (which were the three our Saviour took with him, when he went to pray be[illegible: 1 letter]ore his Pa[illegible: 1 letter]sion, Matth. 26.37.) Peter was to be a great In[illegible: 2 letters]rument in carrying on the Works of the Gospel. Iames was he whom Herod killed, Acts 12.2. Iohn was he who outlived all the Apostles, he intended to have these three Witnesses of his Agony, Matth. 26.37. he prepareth them for that, and for the future Testimony they were to give him, by making them Eye Witnesses of this his Glorious Transfiguration. This as to his Person lay in the Change of his Countenance▪ looking gloriously as the Sun, and his Rayment looking extraordinarily white.

4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here, if thou wilt, let us make here three Tabernacles, one for thee, and one for Moses, and one for Elias.

Mark adds, Ch. 9.6. For he wist not what to say, for they were afraid, Luke addeth, Chap. 9.30.31. who appeared in Glory, and spake of his discease, which he should accomplish at Ierusalem. 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. And it came to pass, as they departed from him, Peter said unto Iesus, Master, it is good for us to be here, &c.—not knowing what he said. So as the History seemeth [illegible: 1 letter]o be thus. After six or eight Days, Christ took Peter, Iames, and Iohn ▪ and went up into a Mountain, and Prayed, while he Praye[illegible: 2 letters] his Disciples fall asleep, Waking, they saw him with his Face shining gloriously, like the Sun, and his Garments white as Snow, and two Men talking with him about his Death and Passion, whom they (by Revelation) knew to be Moses and Elias. They were sore afraid, and Peter not well knowing, or considering what he said, saith to Christ, Master! It is good for us to be here. Let us make here three Tabernacles, one for thee, one for Moses, one for Elias. It is most likely, That Moses and Elias appeared in their own Bodies; as to Elias, there was no difficulty, for his Body was taken up to Heaven in a Fiery Chariot; for Moses, it is said, the Lord buried him in a Valley, in the Land of Moab, over against Beth Peor, but no Man knoweth of his Sepulcher to this Day, Deut. 34.6. The Devil and the Archangel had a dispute about his Body, Iude 9. it is very Probable, God raised up the Body of Moses, for this Transfiguration-testimony, That by the Law, and the Prophets, represented in Moses (the giver of the Law) and Elias one of the most famous of the Prophets, the Disciples might be confirmed in their Faith concerning Christ, as the true Messias, and also fortified▪ against the Scandal and Temptation of that Ignominious Death, which he was soon after to undergo; and that these three Apostles, being the highest Number of Witnesses, by the Law of Moses, to confirm a thing, might be judged Competent Witnesses of what they saw, and heard. Do not think Peters saying, Let us Build here three Tabernacles, &c. proceeded, from any Pleasure or Satisfaction that he had from this Glymps he had of the Divine and excellent Glory, for how could this consist with that fear, with which Mark saith, they were possessed? but that as Mark saith, He wist not what to say, or (as Luke) not knowing what he said. Which I take to be, as a reasonable, so the b[illegible: 1 letter]st excuse can be made for the Errors, and Weakness discovered in his Speech, as if Moses & Elias, or Christ could have dwelt there▪ &c.

5 While he yet spake, Behold a bright cloud overshadowed them, and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased, hear ye him.

Mark and Luke relate the same, without any considerable Variation, only Luke saith, They were afraid, as they entred into the Cloud. It seemeth that the Cloud did incompass them, so as they seemed all as if they had been within the Cloud. This still increased their fear. It is observable, that God did very often make his Appearances to People in a Cloud, making the Clouds his Chariots, Exod. 16.10. and 40.34. Num. 11.25. Psal. 104.3. To teach us Humility, not to pry too much into his Secrets, who covereth himself with thick darkness, and likewise to consult our Weakness, who are not able to behold him, as he is; this is said to be a bright Cloud, so differing from the Cloud, in which he appeared under the Law, but without doubt it had something of a shadow in it, and was chosen of God, for some abatement of the brightness of his Glory. This Cloud incompasseth Christ, Moses, and Elias, and also Peter, Iames and Iohn. [And behold a Voice out of the Cloud] they saw no visible shape, no more did the Iews, Deut. 4.15. only as St. Peter (who saw it) expresseth it, 2 Pet. 1.17. there came such a Voice from the Excellent Glory. He speaks of this very time, as may appear from v. 18. The Voice is the same, which was heard upon the Baptism of Christ, Chap. 3.17. only there is added to it, hear him. You need no Elias to instruct you, Hear him. Thus Moses saw what he had before prophesied of Deut. 18. v 15.18. fulfilled; he in this Ministry as a Servant in the house of God had prophesied, that the Lord, would raise up a Prophet from amongst their Brethren, like unto him, and put his Words into his Mouth, and he should speak unto them all, that God should command him; Deut. 18.18. and v. 15. unto him you shall hearken. God had now fulfilled that Word, and he declares that this Prophet was his Son, his beloved Son, and commands them to hear him. Which Words Establish Christ, as the only Doctor and Teacher of his Church, the only one whom he had betrusted to deliver his Truths, & will to his people, the only one to whom Christians are to hearken, nor doth this destroy the Ministers of the Word, who are no more than the Interpreters of what he hath said, and are no more to be regarded, than as by them we hear Christ speaking more plainly, and frequently unto us. This appearance of God from time to time in a Cloud, and that not in any visible shape, but in an excellent Glory, causing a Voice to be heard, lets us see the Audaciousness of those, who by any Pictures or Images pretend to make any Represent[illegible: 1 letter]tion of any Person in the Trinity. And this command from God to us to hear Christ, lets us also see the Audacity of those, who take upon them to impose upon Christians, what Christ never spake▪

Marginal references: Mark 1.[illegible: 1 letter] ▪ Luke 3.22; Isa. 42▪ [illegible: 1 letter].; Acts 3▪ [illegible: 1 letter] ▪

8 And when they had lift up their eyes, they saw no man, save Jesus only.

Mark saith no more then, And suddenly when they had looked round about, they saw no Man any more, save Iesus only with themselves. Such is the Majesty and Glory of God, that a Cloud will not so vail it, as a Man is able to behold any appearance of it, without some Consternation; something more than that Fear of Reverence, without which none ought to draw nigh unto him. Paul fell to the Earth, Acts 9.3. when a light from Heaven shone upon him. The Disciples here fell on their Faces, and were sore afraid. This lets us see the Goodness of God, in hearkening to the Peoples request, Exod. 20.19. Deut. 5.28. & 18.16, 17. and speaking to us by Men like unto our selves. By Moses under the Old Testament. By Christ (that Prophet mentioned, Deut. 18.15.) under the New Testament, and such as he Commissionated to declare his Will, Heb. 1.1.2. And Iesus came and touched them, and said, Arise and be not afraid. To deliver them from the Fear of a Spectrum, or Apparition, he toucheth them, and saith in Effect, It is I; be not afraid They look up and see the Excellent Glory, and the Cloud was withdrawn, as also Moses and Elias, and they and their Lord were left alone; and he goeth down from the Mountain with them, whether this Mountain was Tabor, or some other Mountain much nearer Cesarea Philippi, is of no Consequence for us to be satisfied in.

9 And as they came down from the mountain Jesus charged them saying, Tell the vision to no man, untill the son of man be risen again from the dead.

Mark saith the same, Ch. 9. v. 9. Luke saith, Ch. 9.36. They kept it close, and told no Man in those days, any of those things which they had seen. The other two Evangelists record the Precept, Luke and Mark their Obedience to it. The most probable reason of this Charge given by Interpreters is, lest his after-Sufferings should have shaken again their Faith, as to the Divine Nature of Christ, before he was by his Resurrection from the Dead, declared to be the Son of God with Power, as the Apostle speaks, Rom. 1.4.

Marginal references: Chap. 16.20.

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

Before these Words, Mark saith, Ch. 9. v. 10. And they kept that Saying with themselves; questioning one with another, what this rising from the dead should mean? Then he addeth. And they asked him, Saying, Why say the Scribes, that Elias must first come. The Disciples (as appeareth) were as yet very imperfectly instructed in the Doctrine of Mans Redemption by Christ, tho Christ had before told them, that as Ionah was three Days, and three Nights in the Belly of the Whale: So he should be three Days, and three Nights, in the Belly of the Earth. How dull the best of Men are to apprehend spiritual Mysteries, which are above the reach of our Reason? The Iews had a Tradition, and retain it to this day, That before the coming of the Messias, Elias should come; they build it upon, Mal. 4.4, 5. That they had such an Expectation appeareth by their sending to Iohn the Baptist, Ioh. 1.21. to know if he were he, meaning Elias the Tishbite (for him they expected) and this was their great Error, and still blindeth them. The Disciples had now seen Elijah and possibly might wonder at our Saviours forbidding them to speak of the Vision, as thinking, that nothing could more conduce, to the receiving of him as the Messiah: Or, possibly they might wonder at Elijah's so soon leaving the Earth, the Messiah being come, whom they expected he should come before. So as tho they were fully satisfied, that Christ was the true Messiah, yet they knew not how to reconcile their Faith to the Promise, or to their Tradition built upon the Promise. This causeth the Question.

Marginal references: Chap. 11.14.

13 Then the Disciples understood, that he spake unto them of John the Baptist.

Mark saith, Ch. 9.12. He answered, and said unto them, Elias verily comes first, and restoreth all things, and how it is written of the Son of Man, that he must suffer many things, and be set at nought. But I say unto you, that Elias is indeed come, and they have done unto him, whatsoever they listed, as it is written of him. Our Saviour agreeth to the Promise, but sheweth their mistake, as to the true Sense of it. They understood the Promise of Elias the Tishbite ▪ the Promise referred only to one of his Spirit, and such a one was come, that was Iohn the Baptist, as the Angel told Zachariah, Luk. 1.17. He shall go before him in the Spirit, and Power of Elias. Very much of the Power and Spirit of Elijah, was Evident in Iohn. Elijah was full of Zeal for God, 2 Kin. 9, 10. So was Iohn the Baptist: Did Elias freely reprove, not only Baals Priests, but even Ahab and Iezebel? Iohn as freely reproved Herod and Herodias, and the Pharisees and Sadduces. Was Elias an austere Man? Such was Iohn the Baptist. Did Elias flee unto the Wilderness to save his Life? Iohn Baptist, for some time, lived and preached there. Elias living in a corrupt time, was a great means, or Instrument to restore decayed Religion: So was Iohn the Baptist, in the time wherein he lived. This notwithstanding▪ not the Iews only, but some Chr[illegible: 2 letters]tians▪ and that not only Papists, but some Protestants think, That besides the Elias, which is long since come, there is another Elias, who shall come before the end of the World; they found their Opinion upon this Text in a great measure. 1. Because our Saviour here saith, [non-Latin text not transcribed], he doth come first; and Mark saith, [non-Latin text not transcribed], coming first restoreth, all things; now Iohn the Baptist was both come, and gone; nor had he restored all things: Besides they say, that Iohn denied himself to be Elias, Ioh. 1.21. and it is plain, that not the Scribes and Pharisees, but the Disciples only understood the Prophecy of Elias the Tishbite, and Malachy saith, that Elias should come, before the terrible day of the Lord, which day they say, is the Day of Iudgment, in the constant Language of Scripture. But to all this is answered, 1. That the Baptist, Ioh. 1.21. only denied himself to be that Elias, about which they inquired, according to their Tradition. 2. That it is true, that the Disciples were led away with the Jewish Tradition, and looked for Elias the Tishbite, but Christ both here, and elsewhere correcteth their Error. 3. That not only the day of general Judgment, is called the terrible Day of the Lord, but the Gospel-time, Mat. 3.10. when the Ax was laid to the Root of the Tree, &c. So Acts 2.20. and the day of the Iews particular Judgment, which some understand hinted in those Texts. 4. That our Lord first repeateth the words of Malachy, and so he saith, Elias shall come, or is coming; and then he expounds the words of Malachy, of Iohn the Baptist. 5. That the words of Mal. 4.6. are expounded by the Angel, Luk. 1.16, 17. and there applyed to Iohn the Baptist. 6. That Iohn did fulfil the words of the Prophet. By indeavouring the Conversion of the Iews, and prevailing in a great measure. 7. That the last words in Malachy, Lest I smite the Earth with a Curse, plainly shew, That the Text in Malachy cannot be understood of the Day of Iudgment. And tho the Name of Elias be given to Iohn, yet it is no more than the giving the Name of David to the Messias, Ezeck. 37.24. So as, there is no other Elijah to be expected, but the Elijah prophecied of by Malachy, was (as our Saviour doth expound it) Iohn the Baptist, whom Herod had beheaded. They knew him not, their Tradition blinded them so, as they could not discern the Prophecy of Malachy, fulfilled in him, so did unto him whatsoever they listed, and saith our Saviour) So shall they do with the Son of Man, that is, with me, who am the Son of Man.

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

The same History is told us, both by Mark and Luke, but with considerable difference, we have it, Mar. 9.17. thus, And one of the multitude answered, and said, Master I have brought unto thee my Son, which hath a dumb Spirit: And wheresoever he taketh him, he teareth him, and he foameth and gnasheth with his Teeth, and pineth away, and I spake to thy Disciples, that they should cast him out, and they could not. As an Introduction to this, Mark saith, v. 14, 15, 16. That when our Saviour came to his Disciples, he saw a great multitude about them, and the Scribes, qu[illegible: 1 letter]stioning with them: And straight[illegible: 1 letter]ay all the People, when they beheld him, were greatly amazed, and running to him, saluted him. And he asked the Scribes, what question you with them? Luke gives us this Account, Ch. 9.37, 38, 39, 40. And it came to pass, that on the next day, when they were come down from the Hill, much People met him. And behold a Man of the Company cryed out, saying, Master I beseech thee look upon my Son, for he is mine only Child. And [illegible: 1 letter]o a Spirit taketh him, and he suddenly cryeth out, and it teareth him, that he foameth again, and bruising him, hardly departeth from him. And I besought thy Disciples to cast him out, and they could not. When our Lord went up to the Mountain where he was transfigured, he left at the Foot of it, the multitudes, and nine of his Apostles, he took only three with him. How long he stayed there, no Evangelist tells us: The multitude, and his Disciples stayed waiting for his coming, probably not far of, some of the Scribes were got to them, and they were arguing together: The day after our Lord and Peter, Iames and Iohn, were come down from the Mount; they go to the multitude, who received him with great Passion, and saluted him: He beginneth to inquire what they were Discoursing about. But was by and by interrupted with a certain Man; who comes and falls down upon his Knees before him, begging Mercy for his Son, who (as Matthew reports his Condition) was Lunatick and sore vexed, often falling into the Fire, and often into the Water. Mark saith, he had a Dumb Spirit, that it tore him, he often Foamed and Gnashed with his Teeth, Luke saith, That it was the Mans only Child, that he had a Spirit, that he cryed out, it tare him, he Foamed, and was bruised by it, &c. By the Description of this young Mans Disease, it appeareth to have been, what we call the Falling Sickness, wherein Men fall down, Foam and beat themselves, with this Disease the Devil joyned, so as at certain times of the Moon; This Disease took him, and the Devil acting with it, he was Dumb at least for the time, and fell sometimes in the Fire, sometimes into the Water, Foamed, Gnashed with his Teeth, tore himself: This seems to have been his Condition. The Father (during Christ's absence) had attempted a Cure by his Disciples, but the Text saith, they could not (the reason we shall hear afterward) upon this he cryeth unto Christ for his help.

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

Mark relates this part of the History, much more largely, Ch. 9.19.20, 21, 22, 23, 24, 25, 26, 27. He answered him, and said, O Faithless Generation, how long shall I be with you? How long shall I suffer you? Bring him unto me. And they brought him unto him, and when he saw him, straightway the Spirit tare him, and he fell on the Ground, and wallowed Foaming: And he asked his Father, how long is it ago, since this came unto him? And he said of a Child. And oft times, it hath cast him into the Fire, and into the Waters to destroy him: But if thou canst do any thing, have Compassion on us, and help us. Iesus saith unto him: If thou canst believe, all things are possible to him that believeth. And straightway the Father of the Child cryed out, and said, with Tears, Lord I believe, help my unbelief. When Iesus saw, that the People came running together, he rebuked the foul Spirit, saying unto him: Thou Dumb and Deaf Spirit, I Charge thee come out of him, and enter no more into him. And the Spirit cryed, and rent him sore and came out of him, and he was as one Dead. Insomuch, that many said; He is Dead. But Iesus took him by the Hand, and lifted him up, and he arose. Luke relates this shorter, but addeth nothing to what is in the other Evangelists, Luk. 9.41, 42. Then Iesus answered, and said, O Faithless, and perverse Generation. Christ here calls them, not so with respect to justifying Faith, but that Faith which respected the Divine Power, as to working Miracles. Every Revelation of the Divine Will, is the Object of Faith, Christ had revealed to the Iews, that he was sent of God, and furnished with such a Power, this the Iews and particularly the Scribes did not believe, the Faith of the Father of this Child, was but very weak in the Case; no more, as we shall see afterwards, was the Faith of the Disciples, so as he may be understood to respect them all, tho in different Degrees, he calls them Perverse, because they had so often seen, and experienced his Power of this Nature, yet their Faith was not clear, and strong. He biddeth that the young Man should be brought to him, and it was done. And when he saw him (saith Mark) straightway, the Spirit tare him, &c. Our Saviour could easily have prevented this, but probably he suffered it, that the Miracle might be more Evident. However it letteth us see, how hardly the Devil parteth with his Possession in us, in any Degree, and how ready he is to run to the length of his Line, in doing us Mischief. Christ asked his Father, how long he had been so vexed, his Father tells him from a Child. By this also the Miracle was more Illustrious, which probably was the reason; why Christ propounded the Question: No Evils are too inveterate for Christ to remove. The Father reneweth his request, and in it sheweth the Weakness of his Faith, If saith he, thou canst do any thing, his coming to Christ, and Crying to him, argued that he believed, he could do something, his Saying, If thou canst do any thing, speaks the Weakness of his Faith. Christ tells him, If he could believe all things are possible. Nothing tyeth Gods hands, but his Creatures unbelief. It is said, That Christ could not in Capernaum, do many mighty works, because of their unbelief. Upon this the Father Crys out, Lord I believe, help my Vnbelief. Men may truly believe, and yet have a mixture of Unbelief. God rewards a weak Faith, to Souls labouring under the Sense of their Weakness, and desiring an increase of strength, Christ rebukes the Spirit (called a Dumb and Deaf Spirit, because it made the Person such that was thus affected with it) Christ commands the Spirit out, and so to come out, as never more to enter into him. The Evil Spirit roars, rendeth him, comes out, and leaveth him as one dead: Which still confirmeth us in his Malice to mankind, he will do what harm he can, when he cannot do us the harm he would.

21 Howbeit this kind goeth not out, but by prayer and fasting.

Mark repeats only what we have here, v. 19.21. The Reason assigned here by our Saviour, why his Disciples could not cast out this Devil; was their Vnbelief, not their total want, but the Weakness of their Faith. Christ here again lets us see the Power of Faith, and the mischief of Vnbelief. I take the plain Sense of the Text to be this, That there is nothing, which may tend to the Glory of God, or to our good, but may be obtained of God, by a firm Exercise of Faith in him; whether our Saviour here speaketh of a Faith of Miracles, or no, I will not determine, I rather think, that he speaketh here of any true Faith; we must have the Power and Promise of God for its Object. The Promise of working Miracles by a Divine Power committed to them, was a particular Promise made to the Disciples, Mat. 10. and so was only the Object of their Faith. But I take our Saviours words to extend to a further Latitude, tho as to Miraculous Operations, it was only applicable to them. There is nothing which God hath Promised to give or bestow on any, but Faith will obtain from him, if attended by a fervent Prayer, to which Fasting is subservient, as preparing us to it. There are some things, which are obtained by a stronger Faith, and by more fervent and importunate Prayers than others are: A Mercy sometimes seem to us, to come out of the Hand of God with more Difficulty, and Wrestling for it, but there is nothing within the Latitude of a Promise, but is to be done, and obtained by the vigorous Exercise of Faith, and by fervent and importunate Prayer. The Apostles had yet but a weak and imperfect Faith, and they had not used such fervent and importunate Prayer in this Case, as they ought to have done, thence did this work appear so Difficult unto them.

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

Mark saith, Ch. 9.30, 31, 32. And they departed thence, and passed through Galilee, and he would not that any Man should know it. For he taught his Disciples, and said unto them, the Son of Man is delivered into the Hands of Men, and they shall kill him, and after that he is killed, he shall rise the third Day. But they understood not that Saying, and were afraid to ask him. Luke saith, Ch. 9.44. he said unto them, Let these Sayings sink down into your Ears; for the Son of Man shall be delivered into the hands of Men. But they understood not this Saying, and it was hid from them; that they perceived it not, and they feared to ask him that saying: It is said, That Christ taught his Disciples, as they were able to hear, Mar. 4.33.9. he tells them Ioh. 16.12. He had many things to say unto them, but they could not hear them at that time. Christ a long time concealed the Doctrine of his Passion, and Resurrection from the dead, from them, until he had confirmed them in the great point of his Divine Power, and his being the true Messiah; now he begins to deliver this Doctrine unto them, that what they should now soon see, might not weaken their Faith in him, as the Messiah and the Son of God: Partly, in regard of that inveterate Opinion, which had possessed the Generality of the Iews, that the Messiah should be a temporal Prince, and should deliver the Iews from that Servitude, under which they were, and had for a long time been: Partly, in regard of the Difficulty to conceive, how he who was the Son of God could dye. Once or twice before therefore he had begun to speak to them, about his Passion, Ch. 16.21. Moses and Elias, had some Discourse with him about it, Luk. 9.31. The Text saith, They understood it not, It was hid from them. They perceived it not. They were afraid to ask him. They were Sorry. Possibly they were sorry, that they could not understand it, and reconcile it to the Notion of the Messias, they had drank in, for it seems hard to assert, they were sorry for what Christ said about his suffering, because the Scripture saith, they understood it not, thinking our Saviour had not spoken plainly of a matter of Fact which should be, but that he intended something else, besides what his Words seemed plainly to import.

27 Notwithstanding, lest we should offend them, go thou to the Sea, and cast an hook, and take up the fish, that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of money. That take, and give unto them for me and thee.

The Jews were by Gods Law, Exod. 30.13. obliged to pay an half Shekel, which was for the Service of the Sanctuary, v. 16. this was paid every year, the half Shekel amounted in our Money to fifteen Pence, or there abouts, whether this were the Tribute Money here demanded, and paid, some doubt, and say that the Romans having the Iews now under their Power, imposed this payment upon every Head, as a Tribute to the Emperor, which being a Customary payment, they thought the Iews would less [illegible: 2 letters]umble at, tho it was changed from a Sacred, to a Civil use, from an Homage Peny to God, to be an Homage Peny to the Conquerors. The Agreement of this Sum, with what was required by the Law, together with what our Saviour saith afterward, will incline us to think, that this Tax was that Re[illegible: 1 letter]igious Tax mentioned, Exod. 30. and that the Collectors were some Officers deputed for that Service by the Priests. When Peter came into the house, our Saviour preventeth his propounding the Question to him (for Peter had before told them, yes he did) by asking him of whom the Kings of the Earth use to receive Tribute, of their own Children or of Strangers? where by Children, we must not understand their Political Children, that is their Subjects, but their Natural Children for otherwise Peter would not have said of Strangers, nor would our Saviour have Answered, Then are the Children free, for there is nothing more ordinary than for Princes to receive Tribute of their Subjects. That which our Saviour seemeth to mean is this, This Tribute is gathered for my Heavenly Father. I am his Son, I am not bound to pay it. Notwithstanding lest we offend, Lest we give them occasion to say we break the Law of God, Go thou to the Sea, (the Sea of Galilee which was near) and take up the Fish, which cometh up first, and when thou hast opened his Mouth, thou shalt find [non-Latin text not transcribed] a piece of Money, to the value of about an half Crown in English. How this Money came in the Mouth of the Fish, is a very idle dispute, considering that he that speakes, was the Creator of all things. And pay thou for me and thee. The Papists who think they have found here an Argument for the Primacy of Peter, because Christ paid this Tribute for him, and not for the other Disciples, do not only affirm what they do not know, but forget that Capernaum was the City in which Peter lived, (we heard before of Christs curing his Wives Mother there of a Feaver) and that Peter was the only Man of whom this Tribute was demanded. This Portion of Scripture affords us this Instruction. That it is the Duty of Christians, to yield something of their own right, when they cannot insist upon, and obtain it without a Scandal, and prejudice to the Gospel, and the concern of Religion. If this were required in pursuance of the Law, Exod. 30.12, 13. and our Saviour had refused to pay it, the Scribes, and Pharisees would have Clamoured against him, as Violating the Law of God. If it were required as a Civil Tax, they would have Clamoured against him, as a Man that went about to stir up Sedition, or Rebellion. Having therefore first asserted his right, and immunity, he departeth from it, to prevent a Scandal. We must never part with Gods right: but to depart from our own, is not only lawful, but oftentimes very advisable, and expedient. Our Saviour chuseth rather to Work a Miracle, than to give a Scandal, and by this Miracle he also confirmed his Immunity, that he was the Son of him, who is the King of Kings, and so not in strictness obliged to pay it.

Marginal references: G[illegible: 1 letter]. [illegible: 1 letter] Stater: a piece of money i[illegible: 1 letter] value, two Shillings, and [illegible: 1 letter]ix pence, it is [illegible: 1 word] an ounce of Silver.

The Transfiguration of Christ.

1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart, 2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with him. 4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. 5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. 6 And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came and touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man, save Jesus only. 9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. 10 And his disciples asked him, saying, Why then say the scribes that Elias must first come? 11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things. 12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. 13 Then the disciples understood that he spake unto them of John the Baptist.

We have here the story of Christ's transfiguration; he had said that the Son of man should shortly come in his kingdom, with which promise all the three evangelists industriously connect this story; as if Christ's transfiguration were intended for a specimen and an earnest of the kingdom of Christ, and of that light and love of his, which therein appears to his select and sanctified ones. Peter speaks of this as the power and coming of our Lord Jesus (2 Pet. i. 16); because it was an emanation of his power, and a previous notice of his coming, which was fitly introduced by such prefaces.

When Christ was here in his humiliation, though his state, in the main, was a state of abasement and afflictions, there were some glimpses of his glory intermixed, that he himself might be the more encouraged in his sufferings, and others the less offended. His birth, his baptism, his temptation, and his death, were the most remarkable instances of his humiliation; and these were each of them attended with some signal points of glory, and the smiles of heaven. But the series of his public ministry being a continued humiliation, here, just in the midst of that, comes in this discovery of his glory. As, now that he is in heaven, he has his condescensions, so, when he was on earth, he had his advancements.

Now concerning Christ's transfiguration, observe,

I. The circumstances of it, which are here noted, v. 1.

1. The time; six days after he had the solemn conference with his disciples, ch. xvi. 21. St. Luke saith, It was about eight days after, six whole days intervening, and this the eighth day, that day seven-night. Nothing is recorded to be said or done by our Lord Jesus for six days before his transfiguration; thus, before some great appearances, there was silence in heaven for the space of half an hour, Rev. viii. 1. Then when Christ seems to be doing nothing for his church, expect, ere long, something more than ordinary.

2. The place; it was on top of a high mountain apart. Christ chose a mountain, (1.) As a secret place. He went apart; for though a city upon a hill can hardly be hid, two or three persons upon a hill can hardly be found; therefore their private oratories were commonly on mountains. Christ chose a retired place to be transfigured in, because his appearing publicly in his glory was not agreeable to his present state; and thus he would show his humility, and teach us that privacy much befriends our communion with God. Those that would maintain intercourse with Heaven, must frequently withdraw from the converse and business of this world; and they will find themselves never less alone than when alone, for the Father is with them. (2.) Though a sublime place, elevated above things below. Note, Those that would have a transforming fellowship with God, must not only retire, but ascend; lift up their hearts, and seek things above. The call is, Come up hither, Rev. iv. 1.

3. The witnesses of it. He took with him Peter and James and John. (1.) He took three, a competent number to testify what they should see; for out of the mouth of two or three witnesses shall every word be established. Christ makes his appearances certain enough, but not too common; not to all the people, but to witnesses (Acts x. 41), that they might be blessed, who have not seen, and yet have believed. (2.) He took these three because they were the chief of his disciples, the first three of the worthies of the Son of David; probably they excelled in gifts and graces; they were Christ's favourites, singled out to be the witnesses of his retirements. They were present when he raised the damsel to life, Mark v. 37. They were afterward to be the witnesses of his agony, and this was to prepare them for that. Note, A sight of Christ's glory, while we are here in this world, is a good preparative for our sufferings with him, as these are preparatives for the sight of his glory in the other world. Paul, who had abundance of trouble, had abundance of revelations.

II. The manner of it (v. 2); He was transfigured before them. The substance of his body remained the same, but the accidents and appearances of it were greatly altered; he was not turned into a spirit, but his body, which had appeared in weakness and dishonour, now appeared in power and glory. He was transfigured, metamorphothe—he was metamorphosed. The profane poets amused and abused the world with idle extravagant stories of metamorphoses, especially the metamorphoses of their gods, such as were disparaging and diminishing to them, equally false and ridiculous; to these some think Peter has an eye, when, being about to mention this transfiguration of Christ, he saith, We have not followed cunningly devised fables when we made it known unto you, 2 Pet. i. 16. Christ was both God and man; but, in the days of his flesh, he took on him the form of a servant—morphen doulou, Phil. ii. 7. He drew a veil over the glory of his godhead; but now, in his transfiguration, he put by that veil, appeared en morphe theou—in the form of God (Phil. ii. 6), and gave his disciples a glimpse of his glory, which could not but change his form.

The great truth which we declare, is, that God is light (1 John i. 5), dwells in the light (1 Tim. vi. 16), covers himself with light, Ps. civ. 2. And therefore when Christ would appear in the form of God, he appeared in light, the most glorious of all visible beings, the first-born of the creation, and most nearly resembling the eternal Parent. Christ is the Light; while he was in the world, he shined in darkness, and therefore the world knew him not (John i. 5, 10); but, at this time, that Light shined out of the darkness.

Now his transfiguration appeared in two things:

1. His face did shine as the sun. The face is the principal part of the body, by which we are known; therefore such a brightness was put on Christ's face, that face which afterward he hid not from shame and spitting. It shone as the sun when he goes forth in his strength, so clear, so bright; for he is the Sun of righteousness, the Light of the world. The face of Moses shone but as the moon, with a borrowed reflected light, but Christ's shone as the sun, with an innate inherent light, which was the more sensibly glorious, because it suddenly broke out, as it were, from behind a black cloud.

2. His raiment was white as the light. All his body was altered, as his face was; so that beams of light, darting from every part through his clothes, made them white and glittering. The shining of the face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ's body, that his clothes were enlightened by it.

III. The companions of it. He will come, at last, with ten thousands of his saints; and, as a specimen of that, there now appeared unto them Moses and Elias talking with him, v. 3. Observe, 1. There were glorified saints attending him, that, when there were three to bear record on earth, Peter, James, and John, there might be some to bear record from heaven too. Thus here was a lively resemblance of Christ's kingdom, which is made up of saints in heaven and saints on earth, and to which belong the spirits of just men made perfect. We see here, that they who are fallen asleep in Christ are not perished, but exist in a separate state, and shall be forthcoming when there is occasion. 2. These two were Moses and Elias, men very eminent in their day. They had both fasted forty days and forty nights, as Christ did, and wrought other miracles, and were both remarkable at their going out of the world as well as in their living in the world. Elias was carried to heaven in a fiery chariot, and died not. The body of Moses was never found, possibly it was preserved from corruption, and reserved for this appearance. The Jews had great respect for the memory of Moses and Elias, and therefore they came to witness of him, they came to carry tidings concerning him to the upper world. In them the law and the prophets honoured Christ, and bore testimony to him. Moses and Elias appeared to the disciples; they saw them, and heard them talk, and, either by their discourse or by information from Christ, they knew them to be Moses and Elias; glorified saints shall know one another in heaven. They talked with Christ. Note, Christ has communion with the blessed, and will be no stranger to any of the members of that glorified corporation. Christ was now to be sealed in his prophetic office, and therefore these two great prophets were fittest to attend him, as transferring all their honour and interest to him; for in these last days God speaks to us by his Son, Heb. i. 1.

IV. The great pleasure and satisfaction that the disciples took in the sight of Christ's glory. Peter, as usual, spoke for the rest; Lord, it is good for us to be here. Peter here expresses,

1. The delight they had in this converse; Lord, it is good to be here. Though upon a high mountain, which we may suppose rough and unpleasant, bleak and cold, yet it is good to be here. He speaks the sense of his fellow-disciples; It is good not only for me, but for us. He did not covet to monopolize this favour, but gladly takes them in. He saith this to Christ. Pious and devout affections love to pour out themselves before the Lord Jesus. The soul that loves Christ, and loves to be with him, loves to go and tell him so; Lord, it is good for us to be here. This intimates a thankful acknowledgment of his kindness in admitting them to this favour. Note, Communion with Christ is the delight of Christians. All the disciples of the Lord Jesus reckon it is good for them to be with him in the holy mount. It is good to be here where Christ is, and whither he brings us along with him by his appointment; it is good to be here, retired and alone with Christ; to be here, where we may behold the beauty of the Lord Jesus, Ps. xxvii. 4. It is pleasant to hear Christ compare notes with Moses and the prophets, to see how all the institutions of the law, and all the predictions of the prophets, pointed at Christ, and were fulfilled in him.

2. The desire they had of the continuance of it; Let us make here three tabernacles. There was in this, as in many other of Peter's sayings, a mixture of weakness and of goodwill, more zeal than discretion.

(1.) Here was a zeal for this converse with heavenly things, a laudable complacency in the sight they had of Christ's glory. Note, Those that by faith behold the beauty of the Lord in his house, cannot but desire to dwell there all the days of their life. It is good having a nail in God's holy place (Ezra ix. 8), a constant abode; to be in holy ordinances as a man at home, not as a wayfaring man. Peter thought this mountain was a fine spot of ground to build upon, and he was for making tabernacles there; as Moses in the wilderness made a tabernacle for the Shechinah, or divine glory.

It argued great respect for his Master and the heavenly guests, with some commendable forgetfulness of himself and his fellow-disciples, that he would have tabernacles for Christ, and Moses, and Elias, but none for himself. He would be content to lie in the open air, on the cold ground, in such good company; if his Master have but where to lay his head, no matter whether he himself has or no.

(2.) Yet in this zeal he betrayed a great deal of weakness and ignorance. What need had Moses and Elias of tabernacles? They belonged to that blessed world, where they hunger no more, nor doth the sun light upon them. Christ had lately foretold his sufferings, and bidden his disciples expect the like; Peter forgets this, or, to prevent it, will needs be building tabernacles in the mount of glory, out of the way of trouble. Still he harps upon, Master, spare thyself, though he had been so lately checked for it. Note, There is a proneness in good men to expect the crown without the cross. Peter was for laying hold of this as the prize, though he had not yet fought his fight, nor finished his course, as those other disciples, ch. xx. 21. We are out in our aim, if we look for a heaven here upon earth. It is not for strangers and pilgrims (such as we are in our best circumstances in this world), to talk of building, or to expect a continuing city.

Yet it is some excuse for the incongruity of Peter's proposal, not only that he knew not what he said (Luke ix. 33), but also that he submitted the proposal to the wisdom of Christ; If thou wilt, let us make tabernacles. Note, Whatever tabernacles we propose to make to ourselves in this world, we must always remember to ask Christ's leave.

Now to this which Peter said, there was no reply made; the disappearing of the glory would soon answer it. They that promise themselves great things on earth will soon be undeceived by their own experience.

V. The glorious testimony which God the Father gave to our Lord Jesus, in which he received from him honour and glory (2 Pet. i. 17), when there came this voice from the excellent glory. This was like proclaiming the titles of honour or the royal style of a prince, when, at his coronation, he appears in his robes of state; and be it known, to the comfort of mankind, the royal style of Christ is taken from his mediation. Thus, in vision, he appeared with a rainbow, the seal of the covenant, about his throne (Rev. iv. 3); for it is his glory to be our Redeemer.

Now concerning this testimony from heaven to Christ, observe.

1. How it came, and in what manner it was introduced.

(1.) There was a cloud. We find often in the Old Testament, that a cloud was the visible token of God's presence; he came down upon mount Sinai in a cloud (Exod. xix. 9), and so to Moses, Exod. xxxiv. 5; Num. xi. 25. He took possession of the tabernacle in a cloud, and afterwards of the temple; where Christ was in his glory, the temple was, and there God showed himself present. We know not the balancing of the clouds, but we know that much of the intercourse and communication between heaven and earth is maintained by them. By the clouds vapours ascend, and rains descend; therefore God is said to make the clouds his chariots; so he did here when he descended upon this mount.

(2.) It was a bright cloud. Under the law it was commonly a thick and dark cloud that God made the token of his presence; he came down upon mount Sinai in a thick cloud (Exod. xix. 16), and said he would dwell in thick darkness; see 1 Kings viii. 12. But we are now come, not to the mount that was covered with thick blackness and darkness (Heb. xii. 18), but to the mount that is crowned with a bright cloud. Both the Old-Testament and the New-Testament dispensation had tokens of God's presence; but that was a dispensation of darkness, and terror, and bondage, this of light, love, and liberty.

(3.) It overshadowed them. This cloud was intended to break the force of that great light which otherwise would have overcome the disciples, and have been intolerable; it was like the veil which Moses put upon his face when it shone. God, in manifesting himself to his people, considers their frame. This cloud was to their eyes as parables to their understandings, to convey spiritual things by things sensible, as they were able to bear them.

(4.) There came a voice out of the cloud, and it was the voice of God, who now, as of old, spake in the cloudy pillar, Ps. xcix. 7. Here was no thunder, or lightning, or voice of a trumpet, as there was when the law was given by Moses, but only a voice, a still small voice, and that not ushered in with a strong wind, or an earthquake, or fire, as when God spake to Elias, 1 Kings xix. 11, 12. Moses then and Elias were witnesses, that in these last days God hath spoken to us by his Son, in another way than he spoke formerly to them. This voice came from the excellent glory (2 Pet. i. 17), the glory which excelleth, in comparison of which the former had no glory; though the excellent glory was clouded, yet thence came a voice, for faith comes by hearing.

2. What this testimony from heaven was; This is my beloved Son, hear ye him. Here we have,

(1.) The great gospel mystery revealed; This is my beloved Son, in whom I am well pleased. This was the very same that was spoken from heaven at his baptism (ch. iii. 17); and it was the best news that ever came from heaven to earth since man sinned. It is to the same purport with that great doctrine (2 Cor. v. 19), That God was in Christ, reconciling the world unto himself. Moses and Elias were great men, and favourites of Heaven, yet they were but servants, and servants that God was not always well pleased in; for Moses spoke unadvisedly, and Elias was a man subject to passions; but Christ is a Son, and in him God was always well pleased. Moses and Elias were sometimes instruments of reconciliation between God and Israel; Moses was a great intercessor, and Elias a great reformer; but in Christ God is reconciling the world; his intercession is more prevalent than that of Moses, and his reformation more effectual than that of Elias.

This repetition of the same voice that came from heaven at his baptism was no vain repetition; but, like the doubling of Pharaoh's dream, was to show the thing was established. What God hath thus spoken once, yea twice, no doubt he will stand to, and he expects we should take notice of it. It was spoken at his baptism, because then he was entering upon his temptation, and his public ministry; and now it was repeated, because he was entering upon his sufferings, which are to be dated from hence; for now, and not before, he began to foretel them, and immediately after his transfiguration it is said (Luke ix. 51), that the time was come that he should be received up; this therefore was then repeated, to arm him against the terror, and his disciples against the offence, of the cross. When sufferings begin to abound, consolations are given in more abundantly, 2 Cor. i. 5.

(2.) The great gospel duty required, and it is the condition of our benefit by Christ; Hear ye him. God is well pleased with none in Christ but those that hear him. It is not enough to give him the hearing (what will that avail us?) but we must hear him and believe him, as the great Prophet and Teacher; hear him, and be ruled by him, as the great Prince and Lawgiver; hear him, and heed him. Whoever would know the mind of God, must hearken to Jesus Christ; for by him God has in these last days spoken to us. This voice from heaven has made all the sayings of Christ as authentic as if they had been thus spoken out of a cloud. God does here, as it were, turn us over to Christ for all the revelations of his mind; and it refers to that prediction concerning the Prophet God would raise up like unto Moses (Deut. xviii. 18); him shall ye hear.

Christ now appeared in glory; and the more we see of Christ's glory, the more cause we shall see to hearken to him: but the disciples were gazing on that glory of his which they saw; they are therefore bid not to look at him, but to hear him. Their sight of his glory was soon intercepted by the cloud, but their business was to hear him. We walk by faith, which comes by hearing, not by sight, 2 Cor. v. 7.

Moses and Elias were now with him; the law and the prophets; hitherto it was said, Hear them, Luke xvi. 29. The disciples were ready to equal them with Christ, when they must have tabernacles for them as well as for him. They had been talking with Christ, and probably the disciples were very desirous to know what they said, and to hear something more from them; No, saith God, hear him, and that is enough; him, and not Moses and Elias, who were present, and whose silence gave consent to this voice; they had nothing to say to the contrary; whatever interest they had in the world as prophets, they were willing to see it all transferred to Christ, that in all things he might have the pre-eminence. Be not troubled that Moses and Elias make so short a stay with you; hear Christ, and you will not want them.

IV. The fright which the disciples were put into by this voice, and the encouragement Christ gave them.

1. The disciples fell on their faces, and were sore afraid. The greatness of the light, and the surprise of it, might have a natural influence upon them, to dispirit them. But that was not all, ever since man sinned, and heard God's voice in the garden, extraordinary appearances of God have ever been terrible to man, who, knowing he has no reason to expect any good, has been afraid to hear any thing immediately from God. Note, even then when fair weather comes out of the secret place, yet with God is terrible majesty, Job xxxvii. 22. See what dreadful work the voice of the Lord makes, Ps. xxix. 4. It is well for us that God speaks to us by men like ourselves, whose terror shall not make us afraid.

2. Christ graciously raised them up with abundance of tenderness. Note, The glories and advancements of our Lord Jesus do not at all lessen his regard to, and concern for, his people that are compassed about with infirmity. It is comfortable to think, that now, in his exalted state, he has a compassion for, and condescends to, the meanest true believer. Observe here, (1.). What he did; he came, and touched them. His approaches banished their fears; and when they apprehended that they were apprehended of Christ, there needed no more to make them easy. Christ laid his right hand upon John is a like case, and upon Daniel, Rev. i. 17; Dan. viii. 18; x. 18. Christ's touches were often healing, and here they were strengthening and comforting. (2.) What he said; Arise, and be not afraid. Note, Though a fear of reverence in our converse with Heaven is pleasing to Christ, yet a fear of amazement is not so, but must be striven against. Christ said, Arise. Note, It is Christ by his word, and the power of his grace going along with it, that raises up good men from their dejections, and silences their fears; and none but Christ can do it; Arise, be not afraid. Note, causeless fears would soon vanish, if we would not yield to them, and lie down under them, but get up, and do what we can against them. Considering what they had seen and heard, they had more reason to rejoice than to fear, and yet, it seems, they needed this caution. Note, Through the infirmity of the flesh, we often frighten ourselves with that wherewith we should encourage ourselves. Observe, After they had an express command from heaven to hear Christ, the first word they had from him was, Be not afraid, hear that. Note, Christ's errand into the world was to give comfort to good people, that, being delivered out of the hands of their enemies, they might serve God without fear, Luke i. 74, 75.

VII. The disappearing of the vision (v. 8); They lift up themselves, and then lift up their eyes, and saw no man, save Jesus only. Moses and Elias were gone, the rays of Christ's glory were laid aside, or veiled again. They hoped this had been the day of Christ's entrance into his kingdom, and his public appearance in that external splendour which they dreamed of; but see how they are disappointed. Note, It is not wisdom to raise our expectations high in this world, for the most valuable of our glories and joys here are vanishing, even those of near communion with God are so, not a continual feast, but a running banquet. If sometimes we are favoured with special manifestations of divine grace, glimpses and pledges of future glory, yet they are withdrawn presently; two heavens are too much for those to expect that never deserve one. Now they saw no man, save Jesus only. Note, Christ will tarry with us when Moses and Elias are gone. The prophets do not live for ever (Zec. i. 5), and we see the period of our ministers' conversation; but Jesus Christ is the same yesterday, to-day, and for ever, Heb. xiii. 7, 8.

VIII. The discourse between Christ and his disciples as they came down from the mountain, v. 9-13.

Observe, 1. They came down from the mountain. Note, We must come down from the holy mountains, where we have communion with God, and complacency in that communion, and of which we are saying. It is good to be here; even there we have no continuing city. Blessed be God, there is a mountain of glory and joy before us, whence we shall never come down. But observe, When the disciples came down, Jesus came with them. Note, When we return to the world again after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us.

2. As they came down, they talked of Christ. Note, When we are returning from holy ordinance, it is good to entertain ourselves and one another with discourse suitable to the work we have been about. That communication which is good to the use of edifying is then in a special manner seasonable; as, on the contrary, that which is corrupt, is worse then than at another time.

Here is, (1.) The charge that Christ gave the disciples to keep the vision very private for the present (v. 9); Tell it to no man till the Son of man is risen. If they had proclaimed it, the credibility of it would have been shocked by his sufferings, which were now hastening on. But let the publication of it be adjourned till after his resurrection, and then that and his subsequent glory will be a great confirmation of it. Note, Christ observed a method in the manifestation of himself; he would have his works put together, mutually to explain and illustrate each other, that they might appear in their full strength and convincing evidence. Every thing is beautiful in its season. Christ's resurrection was properly the beginning of the gospel state and kingdom, to which all before was but preparatory and by way of preface; and therefore, though this was transacted before, it must not be produced as evidence till then (and then it appears to have been much insisted on by 2 Pet. i. 16-18), when the religion it was designed for the confirmation of was brought to its full consistence and maturity. Christ's time is the best and fittest for the manifesting of himself and must be attended to by us.

(2.) An objection which the disciples made against something Christ had said (v. 10); "Why then say the scribes that Elias must first come? If Elias make so short a stay, and is gone so suddenly, and we must say nothing of him; why have we been taught out of the law to expect his public appearance in the world immediately before the setting up of the Messiah's kingdom? Must the coming of Elias be a secret, which every body looks for?" or thus; "If the resurrection of the Messiah, and with it the beginning of his kingdom, be at hand, what becomes of that glorious preface and introduction to it, which we expect in the coming of Elias?" The scribes, who were the public expositors of the law, said this according to the scripture (Mal. iv. 5); Behold I send you Elijah the prophet. The disciples spoke the common language of the Jews, who made that the saying of the scribes which was the saying of the scripture, whereas of that which ministers speak to us according to the word of God, we should say, "God speaks to us, not the ministers;" for we must not receive it as the word of men, 1 Thess. ii. 13. Observe, When the disciples could not reconcile what Christ said with what they had heard out of the Old Testament, they desired him to explain it to them. Note, When we are puzzled with scripture difficulties, we must apply ourselves to Christ by prayer for his Spirit to open our understandings and to lead us into all truth.

(3.) The solving of this objection. Ask, and it shall be given, ask instruction, and it shall be given.

[1.] Christ allows the prediction (v. 11); "Elias truly shall first come, and restore all things; so far you are in the right." Christ did not come to alter or invalidate any thing foretold in the Old Testament. Note, Corrupt and mistaken glosses may be sufficiently rejected and exploded, without diminishing or derogating from the authority or dignity of the sacred text. New-Testament prophecies are true and good, and are to be received and improved, though some hot foolish men may have misinterpreted them and drawn wrong inferences from them. He shall come, and restore all things; not restore them to their former state (John Baptist went not about to do that), but he shall accomplish all things (so it may be read), all things that were written of him, all the predictions of the coming of Elias. John Baptist came to restore things spiritually, to revive the decays of religion, to turn the hearts of the fathers to the children; which means the same with this, he shall restore all things. John preached repentance, and that restores all things.

[2.] He asserts the accomplishment. The scribes say true, that Elias is come, v. 12. Note, God's promises are often fulfilled, and men perceive it not, but enquire, Where is the promise? when it is already performed. Elias is come, and they knew him not; they knew him not to be the Elias promised, the forerunner of the Messiah. The scribes busied themselves in criticizing upon the scripture, but understood not by the signs of the times the fulfilling of the scripture. Note, It is easier to explain the word of God than to apply it and make a right use of it. But it is no wonder that the morning star was not observed, when he who is the Sun itself, was in the world, and the world knew him not.

Because they knew him not, they have done to him whatsoever they listed; if they had known, they would not have crucified Christ, or beheaded John, 1 Cor. ii. 8. They ridiculed John, persecuted him, and at last put him to death; which was Herod's doing, but is here charged upon the whole generation of unbelieving Jews, and particularly the scribes, who, though they could not prosecute John themselves, were pleased with what Herod did. He adds, Likewise also shall the Son of man suffer of them. Marvel not that Elias should be abused and killed by those who pretended, with a great deal of reverence, to expect him, when the Messiah himself will be in like manner treated. Note, The sufferings of Christ took off the strangeness of all other sufferings (John xv. 18); when they had imbrued their hands in the blood of John Baptist, they were ready to do the like to Christ. Note, As men deal with Christ's servants, so they would deal with him himself; and they that are drunk with the blood of the martyrs still cry, Give, give, Acts xii. 1-3.

(4.) The disciples' satisfaction in Christ's reply to their objection (v. 13); They understood that he spake unto them of John the Baptist. He did not name John, but gives them such a description of him as would put them in mind of what he had said to them formerly concerning him; This is Elias. This is a profitable way of teaching; it engages the learners' own thoughts, and makes them, if not their own teachers, yet their own remembrancers; and thus knowledge becomes easy to him that understands. When we diligently use the means of knowledge, how strangely are mists scattered and mistakes rectified!

The Expulsion of a Demon.

14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, 15 Lord, have mercy on my son: for he is lunatic, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. 16 And I brought him to thy disciples, and they could not cure him. 17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. 18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour. 19 Then came the disciples to Jesus apart, and said, Why could not we cast him out? 20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. 21 Howbeit this kind goeth not out but by prayer and fasting.

We have here the miraculous cure of a child that was lunatic and vexed with a devil. Observe,

I. A melancholy representation of the case of this child, made to Christ by the afflicted father. This was immediately upon his coming down from the mountain where he was transfigured. Note, Christ's glories do not make him unmindful of us and of our wants and miseries. Christ, when he came down from the mount, where had conversation with Moses and Elias, did not take state upon him, but was as easy of access, as ready to poor beggars, and as familiar with the multitude, as ever he used to be. This poor man's address was very importunate; he came kneeling to Christ. Note, Sense of misery will bring people to their knees. Those who see their need of Christ will be earnest, will be in good earnest, in their applications to him; and he delights to be thus wrestled with.

Two things the father of the child complains of.

1. The distress of his child (v. 15); Lord have mercy on my son. The affliction of the children cannot but affect the tender parents, for they are pieces of themselves. And the case of afflicted children should be presented to God by faithful and fervent prayer. This child's distemper, probably, disabled him to pray for himself. Note, Parents are doubly concerned to pray for their children, not only that are weak and cannot, but much more that are wicked and will not, pray for themselves. Now, (1.). The nature of this child's disease was very sad; He was lunatic and sore vexed. A lunatic is properly one whose distemper lies in the brain, and returns with the change of the moon. The devil, by the divine permission, either caused this distemper, or at least concurred with it, to heighten and aggravate it. The child had the falling-sickness, and the hand of Satan was in it; by it he tormented then, and made it much more grievous than ordinarily it is. Those whom Satan got possession of, he afflicted by those diseases of the body which do most affect the mind; for it is the soul that he aims to do mischief to. The father, in his complain, saith, He is lunatic, taking notice of the effect; but Christ, in the cure, rebuked the devil, and so struck at the cause. Thus he doth in spiritual cures. (2.) The effects of the disease were very deplorable; He oft falls into the fire, and into the water. If the force of the disease made him to fall, the malice of the devil made him to fall into the fire or water; so mischievous is he where he gains possession and power in any soul. He seeks to devour, 1 Pet. v. 8.

2. The disappointment of his expectation from the disciples (v. 16); I brought him to thy disciples, and they could not cured him. Christ gave his disciples power to cast out devils (ch. x. 1, 8), and therein they were successful (Luke x. 17); yet at this time they failed in the operation, though there were nine of them together, and before a great multitude. Christ permitted this, (1.) To keep them humble, and to show their dependence upon him, that without him they could do nothing. (2.) To glorify himself and his own power. It is for the honour of Christ to come in with help at a dead-lift, when other helpers cannot help. Elisha's staff in Gehazi's hand will not raise the child: he must come himself. Note, There are some special favours which Christ reserves the bestowment of to himself; and sometimes he keeps the cistern empty; that he may bring us to himself, the Fountain. But the failures of instruments shall not hinder the operations of his grace, which will work, if not by them, yet without them.

II. The rebukes that Christ gave to the people first, and then to the devil.

1. He chid those about him (v. 17); O faithless and perverse generation! This is not spoken to the disciples, but to the people, and perhaps especially to the scribes, who are mentioned in Mark ix. 14, and who, as it should seem, insulted over the disciples, because they had now met with a case that was too hard for them. Christ himself could not do many mighty works among a people in whom unbelief reigned. It was here owing to the faithlessness of this generation, that they could not obtain those blessings from God, which otherwise they might have had; as it was owing to the weakness of the disciples' faith, that they could not do those works for God, which otherwise they might have done. They were faithless and perverse. Note, Those that are faithless will be perverse; and perverseness is sin in its worst colours. Faith is compliance with God, unbelief is opposition and contradiction to God. Israel of old was perverse, because faithless (Ps. xcv. 9), forward, for in them is no faith, Deut. xxxii. 20.

Two things he upbraids them with. (1.) His presence with them so long; "How long shall I be with you? Will you always need my bodily presence, and never come to such maturity as to be fit to be left, the people to the conduct of the disciples, and the disciples to the conduct of the Spirit and of their commission? Must the child be always carried, and will it never learn to go alone?" (2.) His patience with them so long; How long shall I suffer you? Note, [1.] The faithlessness and perverseness of those who enjoy the means of grace are a great grief to the Lord Jesus. Thus did he suffer the manners of Israel of old, Acts xiii. 18. [2.] The longer Christ has borne with a perverse and faithless people, the more he is displeased with their perverseness and unbelief; and he is God, and not man, else he would not suffer so long, nor bear so much, as he doth.

2. He cured the child, and set him to-rights again. He called, Bring him hither to me. Though the people were perverse, and Christ was provoked, yet care was taken of the child. Note, Though Christ may be angry, he is never unkind, nor doth he, in the greatest of his displeasure, shut up the bowels of his compassion from the miserable; Bring him to me. Note, When all other helps and succours fail, we are welcome to Christ, and may be confident in him and in his power and goodness.

See here an emblem of Christ's undertaking as our Redeemer.

(1.) He breaks the power of Satan (v. 18); Jesus rebuked the devil, as one having authority, who could back with force his word of command. Note, Christ's victories over Satan are obtained by the power of his word, the sword that comes out of his mouth, Rev. xix. 21. Satan cannot stand before the rebukes of Christ, though his possession has been ever so long. It is comfortable to those who are wrestling with principalities and powers, that Christ hath spoiled them, Colos. ii. 15. The lion of the tribe of Judah will be too hard for the roaring lion that seeks to devour.

(2.) He redresses the grievances of the children of men; The child was cured from that very hour. It was an immediate cure, and a perfect one. This is an encouragement to parents to bring their children to Christ, whose souls are under Satan's power; he is able to heal them, and as willing as he is able. Not only bring them to Christ by prayer, but bring them to the word of Christ, the ordinary means by which Satan's strongholds are demolished in the soul. Christ's rebukes, brought home to the heart, will ruin Satan's power there.

III. Christ's discourse with his disciples hereupon.

1. They ask the reason why they could not cast out the devil at this time (v. 19); They came to Jesus apart. Note, Ministers, who are to deal for Christ in public, have need to keep up a private communion with him, that they may in secret, where no eye sees, bewail their weakness and straitness, their follies and infirmities, in their public performances, and enquire into the cause of them. We should make use of the liberty of access we have to Jesus apart, where we may be free and particular with him. Such questions as the disciples put to Christ, we should put to ourselves, in communing with our own hearts upon our beds; Why were we so dull and careless at such a time? Why came we so much short in such a duty? That which is amiss may, when found out, be amended.

2. Christ gives them two reasons why they failed.

(1.) It was because of their unbelief, v. 20. When he spake to the father of the child and to the people, he charged it upon their unbelief; when he spake to his disciples, he charged it upon theirs; for the truth was, there were faults on both sides; but we are more concerned to hear of our own faults than of other people's, and to impute what is amiss to ourselves than to others. When the preaching of the word seems not to be so successful as sometimes it has been, the people are apt to lay all the fault upon the ministers, and the ministers upon the people; whereas, it is more becoming for each to own his own faultiness, and to say, "It is owing to me." Ministers, in reproving, must learn thus to give to each his portion of the word; and to take people off from judging others, by teaching all to judge themselves; It is because of your unbelief. Though they had faith, yet that faith was weak and ineffectual. Note, [1.] As far as faith falls short of its due strength, vigour, and activity, it may truly be said, "There is unbelief." Many are chargeable with unbelief, who yet are not to be called unbelievers. [2.] It is because of our unbelief, that we bring so little to pass in religion, and so often miscarry, and come short, in that which is good.

Our Lord Jesus takes this occasion to show them the power of faith, that they might not be defective in that, another time, as they were now; If ye have faith as a grain of mustard-seed, ye shall do wonders, v. 20. Some make the comparison to refer to the quality of the mustard-seed, which is, when bruised, sharp and penetrating; "If you have an active growing faith, not dead, flat, or insipid, you will not be baffled thus." But it rather refers to the quantity; "If you had but a grain of true faith, though so little that it were like that which is the least of all seeds, you would do wonders." Faith in general is a firm assent to, a compliance with, and a confidence in, all divine revelation. The faith here required, is that which had for its object that particular revelation by which Christ gave his disciples power to work miracles in his name, for the confirmation of the doctrine they preached. It was a faith in this revelation that they were defective in; either doubting the validity of their commission, or fearing that it expired with their first mission, and was not to continue when they were returning to their Master; or that it was some way or other forfeited or withdrawn. Perhaps their Master's absence with the three chief of his disciples, with a charge to the rest not to follow them, might occasion some doubts concerning their power, or rather the power of the Lord with them, to do this; however, there were not, at present, such a strong actual dependence upon, and confidence in, the promise of Christ's presence with them, as there should have been. It is good for us to be diffident of ourselves and of our own strength; but it is displeasing to Christ, when we distrust any power derived from him or granted by him.

If ye have ever so little of this faith in sincerity, if ye truly rely upon the powers committed to you, ye shall say to this mountain, Remove. This is a proverbial expression, denoting that which follows, and no more, Nothing shall be impossible to you. They had a full commission, among other things, to cast out devils without exception; but, this devil being more than ordinarily malicious and inveterate, they distrusted the power they had received, and so failed. To convince them of this, Christ shows them what they might have done. Note, An active faith can remove mountains, not of itself, but in the virtue of a divine power engaged by a divine promise, both which faith fastens upon.

(2.) Because there was something in the kind of the malady, which rendered the cure more than ordinarily difficult (v. 21); "This kind goes not out but by prayer and fasting. This possession, which works by a falling-sickness, or this kind of devils that are thus furious, is not cast out ordinarily but by great acts of devotion, and wherein ye were defective." Note, [1.] Though the adversaries we wrestle, be all principalities and powers, yet some are stronger than others, and their power more hardly broken. [2.] The extraordinary power of Satan must not discourage our faith, but quicken us to a greater intenseness in the acting of it, and more earnestness in praying to God for the increase of it; so some understand it here; "This kind of faith (which removeth mountains) doth not proceed, is not obtained, from God, nor is it carried up to its full growth, nor drawn out into act and exercise, but by earnest prayer." [3.] Fasting and prayer are proper means for the bringing down of Satan's power against us, and the fetching in of divine power to our assistance. Fasting is of use to put an edge upon prayer; it is an evidence and instance of humiliation which is necessary in prayer, and is a means of mortifying some corrupt habits, and of disposing the body to serve the soul in prayer. When the devil's interest in the soul is confirmed by the temper and constitution of the body, fasting must be joined with prayer, to keep under the body.

Christ's Sufferings Foretold.

22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: 23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

Christ here foretels his own sufferings; he began to do it before (ch. xvi. 21); and, finding that it was to his disciples a hard saying, he saw it necessary to repeat it. There are some things which God speaketh once, yea twice, and yet man perceiveth it not. Observe here,

1. What he foretold concerning himself—that he should be betrayed and killed. He perfectly knew, before, all things that should come to him, and yet undertook the work of our redemption, which greatly commends his love; nay, his clear foresight of them was a kind of ante-passion, had not his love to man made all easy to him.

(1.) He tells them that he should be betrayed into the hands of men. He shall be delivered up (so it might be read and understood of his Father's delivering him up by his determined counsel and fore-knowledge, Acts ii. 23; Rom. viii. 32); but as we render it, it refers to Judas's betraying him into the hands of the priests, and their betraying him into the hands of the Romans. He was betrayed into the hands of men; men to whom he was allied by nature, and from whom therefore he might expect pity and tenderness; men whom he had undertaken to save, and from whom therefore he might expect honour and gratitude; yet these are his persecutors and murderers.

(2.) That they should kill him; nothing less than that would satisfy their rage; it was his blood, his precious blood, that they thirsted after. This is the heir, come, let us kill him. Nothing less would satisfy God's justice, and answer his undertaking; if he be a Sacrifice of atonement, he must be killed; without blood no remission.

(3.) That he shall be raised again the third day. Still, when he spoke of his death, he gave a hint of his resurrection, the joy set before him, in the prospect of which he endured the cross, and despised the shame. This was an encouragement, not only to him, but to his disciples; for if he rise the third day, his absence from them will not be long, and his return to them will be glorious.

2. How the disciples received this; They were exceedingly sorry. Herein appeared their love to their Master's person, but with all their ignorance and mistake concerning his undertaking. Peter indeed durst not say any thing against it, as he had done before (ch. xvi. 22), having then been severely chidden for it; but he, and the rest of them, greatly lamented it, as it would be their own loss, their Master's grief, and the sin and ruin of them that did it.

Our Lord's Payment of Tribute.

24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? 25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? 26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. 27 Notwithstanding, lest we should offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

We have here an account of Christ's paying tribute.

I. Observe how it was demanded, v. 24. Christ was now at Capernaum, his headquarters, where he mostly resided; he did not keep from thence, to decline being called upon for his dues, but rather came thither, to be ready to pay them.

1. The tribute demanded was not any civil payment to the Roman powers, that was strictly exacted by the publicans, but the church-duties, the half shekel, about fifteen pence, which were required from every person or the service of the temple, and the defraying of the expenses of the worship there; it is called a ransom for the soul, Exod. xxx. 12, &c. This was not so strictly exacted now as sometimes it had been, especially not in Galilee.

2. The demand was very modest; the collectors stood in such awe of Christ, because of his mighty works, that they durst not speak to him about it, but applied themselves to Peter, whose house was in Capernaum, and probably in his house Christ lodged; he therefore was fittest to be spoken to as the housekeeper, and they presumed he knew his Master's mind. Their question is, Doth not your master pay tribute? Some think that they sought an occasion against him, designing, if he refused, to represent him as disaffected to the temple-service, and his followers as lawless people, that would pay neither toll, tribute, nor custom, Ezra iv. 13. It should rather seem, they asked this with respect, intimating, that if he had any privilege to exempt him from this payment, they would not insist upon it.

Peter presently his word for his Master; "Yes, certainly; my Master pays tribute; it is his principle and practice; you need not fear moving it to him." (1.) He was made under the law (Gal. iv. 4); therefore under this law he was paid for at forty days old (Luke ii. 22), and now he paid for himself, as one who, in his state of humiliation, had taken upon him the form of a servant, Phil. ii. 7, 8. (2.) He was made sin for us, and was sent forth in the likeness of sinful flesh, Rom. viii. 3. Now this tax paid to the temple is called an atonement for the soul, Exod. xxx. 15. Christ, that in every thing he might appear in the likeness of sinners, paid it though he had no sin to atone for. (3.) Thus it became him to fulfil all righteousness, ch. iii. 15. He did this to set an example, [1.] Of rendering to all their due, tribute to whom tribute is due, Rom. xiii. 7. The kingdom of Christ not being of this world, the favourites and officers of it are so far from having a power granted them, as such, to tax other people's purses, that theirs are made liable to the powers that are. [2.] Of contributing to the support of the public worship of God in the places where we are. If we reap spiritual things, it is fit that we should return carnal things. The temple was now made a den of thieves, and the temple-worship a pretence for the opposition which the chief priests gave to Christ and his doctrine; and yet Christ paid this tribute. Note, Church-duties, legally imposed, are to be paid, notwithstanding church-corruptions. We must take care not to use our liberty as a cloak of covetousness or maliciousness, 1 Pet. ii. 16. If Christ pay tribute, who can pretend an exemption?

II. How it was disputed (v. 25), not with the collectors themselves, lest they should be irritated, but with Peter, that he might be satisfied in the reason why Christ paid tribute, and might not mistake about it. He brought the collectors into the house; but Christ anticipated him, to give him a proof of his omniscience, and that no thought can be withholden from him. The disciples of Christ are never attacked without his knowledge.

Now, 1. He appeals to the way of the kings of the earth, which is, to take tribute of strangers, of the subjects of their kingdom, or foreigners that deal with them, but not of their own children that are of their families; there is such a community of goods between parents and children, and a joint-interest in what they have, that it would be absurd for the parents to levy taxes upon the children, or demand any thing from them; it is like one hand taxing the other.

2. He applies this to himself; Then are the children free. Christ is the Son of God, and Heir of all things; the temple is his temple (Mal. iii. 1), his Father's house (John ii. 16), in it he is faithful as a Son in his own house (Heb. iii. 6), and therefore not obliged to pay this tax for the service of the temple. Thus Christ asserts his right, lest his paying this tribute should be misimproved to the weakening of his title as the Son of God, and the King of Israel, and should have looked like a disowning of it himself. These immunities of the children are to be extended no further than our Lord Jesus himself. God's children are freed by grace and adoption from the slavery of sin and Satan, but not from their subjection to civil magistrates in civil things; here the law of Christ is express; Let every soul (sanctified souls not excepted) be subject to the higher powers. Render to Cæsar the things that are Cæsar's.

III. How it was paid, notwithstanding, v. 27.

1. For what reason Christ waived his privilege, and paid this tribute, though he was entitled to an exemption—Lest we should offend them. Few knew, as Peter did, that he was the Son of God; and it would have been a diminution to the honour of that great truth, which was yet a secret, to advance it now, to serve such a purpose as this. Therefore Christ drops that argument, and considers, that if he should refuse this payment, it would increase people's prejudice against him and his doctrine, and alienate their affections from him, and therefore he resolves to pay it. Note, Christian prudence and humility teach us, in many cases, to recede from our right, rather than give offence by insisting upon it. We must never decline our duty for fear of giving offence (Christ's preaching and miracles offended them, yet he went on with him, ch. xv. 12, 13, better offend men than God); but we must sometimes deny ourselves in that which is our secular interest, rather than give offence; as Paul, 1 Cor. viii. 13; Rom. xiv. 13.

2. What course he took for the payment of this tax; he furnished himself with money for it out of the mouth of a fish (v. 27), wherein appears,

(1.) The poverty of Christ; he had not fifteen pence at command to pay his tax with, though he cured so many that were diseased; it seems, he did all gratis; for our sakes he became poor, 2 Cor. viii. 9. In his ordinary expenses, he lived upon alms (Luke viii. 3), and in extraordinary ones, he lived upon miracles. He did not order Judas to pay this out of the bag which he carried; that was for subsistence, and he would not order that for his particular use, which was intended for the benefit of the community.

(2.) The power of Christ, in fetching money out of a fish's mouth for this purpose. Whether his omnipotence put it there, or his omniscience knew that it was there, it comes all to one; it was an evidence of his divinity, and that he is Lord of hosts. Those creatures that are most remote from man are at the command of Christ, even the fishes of the sea are under his feet (Ps. viii. 5); and to evidence his dominion in this lower world, and to accommodate himself to his present state of humiliation, he chose to take it out of a fish's mouth, when he could have taken it out of an angel's hand. Now observe,

[1.] Peter must catch the fish by angling. Even in miracles he would use means to encourage industry and endeavour. Peter has something to do, and it is in the way of his own calling too; to teach us diligence in the employment we are called to, and called in. Do we expect that Christ should give to us? Let us be ready to work for him.

[2.] The fish came up, with money in the mouth of it, which represents to us the reward of obedience in obedience. What work we do at Christ's command brings its own pay along with it: In keeping God's commands, as well as after keeping them, there is great reward, Ps. xix. 11. Peter was made a fisher of men, and those that he caught thus, came up; where the heart is opened to entertain Christ's word, the hand is open to encourage his ministers.

[3.] The piece of money was just enough to pay the tax for Christ and Peter. Thou shalt find a stater, the value of a Jewish shekel, which would pay the poll-tax for two, for it was half a shekel, Exod. xxx. 13. Christ could as easily have commanded a bag of money as a piece of money; but he would teach us not to covet superfluities, but, having enough for our present occasions, therewith to be content, and not to distrust God, though we live but from hand to mouth. Christ made the fish his cash-keeper; and why may not we make God's providence our storehouse and treasury? If we have a competency for today, let to-morrow take thought for the things of itself. Christ paid for himself and Peter, because it is probable that here he only was assessed, and of him it was at this time demanded; perhaps the rest had paid already, or were to pay elsewhere. The papists make a great mystery of Christ's paying for Peter, as if this made him the head and representative of the whole church; whereas the payment of tribute for him was rather a sign of subjection than of superiority. His pretended successors pay no tribute, but exact it. Peter fished for this money, and therefore part of it went for his use. Those that are workers together with Christ in winning souls shall shine with him. Give it for thee and me. What Christ paid for himself was looked upon as a debt; what he paid for Peter was a courtesy to him. Note, it is a desirable thing, if God so please, to have wherewithal of this world's goods, not only to be just, but to be kind; not only to be charitable to the poor, but obliging to our friends. What is a great estate good for, but that it enables a man to do so much the more good?

Lastly, Observe, The evangelist records here the orders Christ gave to Peter, the warrant; the effect is not particularly mentioned, but taken for granted, and justly; for, with Christ, saying and doing are the same thing.

CHAP. XVII.

Verse 1. And after six [illegible: 1 word] ] LUke saith, about eight daies after. It comes all to one. ForLuk. 9. [illegible: 1 word]. Matthew puts exclusively those daies only that went between, and were finished: but Luke puts the two utmost daies also, [illegible: 1 word] the reckoning. Jesus [illegible: 1 word] Peter James and John] So Matth. 9. when he raised the damosell he took with him these three only: haply as best beloved, because bold: [illegible: 1 word], more zealous then the rest: or the better to fit them for further triall: great feelings oft precede great afflictions. Howsoever, it is no small favour of God to make us witnesses of his great works, and so let us take it. As all Israel might see Moses go toward the Rock of Rephidim: None but the Elders might see him strike it. That God [illegible: 1 word] his Sonne before us, that he fetcheth the true water of life out of the Rock in our sight, is an high prerogative. And no lesse surely, that we are [illegible: 1 word] transported in prayer, carried out of the body in divine meditation, and lost in the endlesse maze of spirituall ravishments; that we returne from the publike ordinances as Moses did from the mount, with our faces shining; that we are transfigured and transformed into the same image from glory to glory, and that the Angell of the covenant doth wondrously, during the time of the sacrifice, whiles Manoah and his wife look on, &c. These are speciall priviledges communicated to none but the communion of Saints. And bringeth them up into [illegible: 1 word] high mountain] The name of this mountain no [illegible: 2 words]: but by common consent it was mount Tabor (which Josephus calleth [illegible: 1 word] ) [illegible: 5 words] cap. 2. whereof Hierom writeth copiously and elegantly in his commentary upon the fifth of Hosea. Our Saviour, when he had some speciall work to do, went usually up into a mountain; to teach us to soar a [illegible: 1 word] in great performances especially, and to be heavenlyminded, taking a [illegible: 1 word] or two ever and anon, with Christ in mount Tabor, treading upon the Moon, with the Church, Rev. 12. 1. having our feet at least where other mens heads are, on things on earth, (Prov. 15. 24. The way of life is above to the wise) delighting our selves in high flying, as Eagles, never merry till gotten into the aire or on the top of trees, with the lesser birds. Zacheus could not see Christ till he had climbed the figtree. Nor can we see the Consolation of Israel till elevated in divine contemplation, till gotten up into Gods holy hill. The people tasted not Mannah, till they had left the leaven of Egypt. And was transfigured before them] This was whiles he was praying, as St Luke noteth. Prayer rightly performed, is a parling [non-Latin text not transcribed] [illegible: 1 word] [non-Latin text not transcribed] with God, 1 Tim. 2. 1. a standing upon Intergatories with him, 1 Pet. 3. 21. a powring out of the heart unto him, Psal. 62 8. a familiar conference with him; wherein the soul is so carried [illegible: 1 word] it self other whiles, [illegible: 1 word] ut caro est penè nescia carnis, as St [illegible: 1 word] In [illegible: 1 word]. sanct. speaks of certain holy women in his time, that they seemed in place only remote, but in affection to joyn with that holy company of heaven. So Dr Preston on his death-bed said, he should change his place, but not his company. Peter praying fell into a trance. [illegible: 1 word] praying saw heavenly visions. Mr Bradford, See the [illegible: 1 word] to his [illegible: 1 word] of Gods Attributes. a little before he went out of the Counter, praid with such plenty of tears and abundant spirit of prayer, that it ravished the mindes of the hearers. Also when he shifted himself in a clean shirt made for his burning, he made such a prayer of the wedding garment, that the eies of those present were as truly occupied in looking on Act and Mon. fol. 1458. him, as their ears gave place to here his prayer. Giles of Brussels [illegible: 1 word], was so ardent in his prayers, kneeling by himself in some secret place of the prison, that he seemed to forget himself. Being called many times to meat, [illegible: 1 word] neither heard nor saw them Ibid [illegible: 1 word]. 811. that stood by him, till he was lift up by the armes: and then gently he would speak unto them, as one awaked out of a deep sleep. Amor Dei est ecstaticus — sui nec se sinit esse juris. - -

Verse 3. Moses and Elias appeared] Those [illegible: 1 word] is Candidati, as the [illegible: 1 word] called them. God had buried Moses, but brought him forth afterwards glorious: the same body which was hid in the vallie of [illegible: 1 word], appeareth here in the hill of Tabor. Christ by rotting, refines our bodies also: and we know that when he, who is our life, shall appear, then shall we also appear with him in glory, [illegible: 1 word] 3 4. As in the mean space, be not we conformed to this world, but rather transformed by the renewing of our mindes: and in whatsoever transfiguration or ravishment we cannot finde Moses and Elias and Christ to meet (as here they did in [illegible: 1 word]. 12. 2. this sacred Synod) that is, if what we finde in us be not agreeable to the Scriptures, we may well suspect it as an illusion.

Verse 4. Lord, it is good [illegible: 1 word] us to be here] [illegible: 1 word] plura absurda quam verba. But he knew not what he should say, he was so amused or rather amazed at that blessefull-sight. So Paul, whether in the body or out of the body, when rapt into the third heaven, he cannot tell, God knoweth, and again he cannot tell, God knoweth, 2 Cor. 12, 2. 3. Only this he can tell, that he heard [non-Latin text not transcribed] Wordlesse Words, such things as words are too weak to utter, and at the thought whereof, Claudicat ingenium, delir at lingua que , mens que . It is as impossible to comprehend heavens joyes, as to compasse the heaven with a span, or contain the Ocean in a [illegible: 1 word]. No wonder then though Peter cry out, it is good being here: Or it is better being here then at [illegible: 1 word], ([illegible: 1 word] St Chrysostom senleth it) whither our Saviour had said he must go, and suffer many things of the Elders, and be killed, &c. That St Peter liked not; but would build here rather. All men would have heaven, but not the rough way that leads to it: they would enter into Paradise but not through that narrow portall of afflictions: they would sit in the seat of honour with Zebedees children, but not drink of Christs cup, much lesle be baptized with his baptisme, that is, be dowzed over head and eares in the waters of miseries. They would feed on manchet, tread on roses, and come to heaven, as [illegible: 1 word] at sea do many times to the haven, whiles they are sleeping, or before they are a ware. But this is no lesse a folly then a delicacy, thus to think to divide between Christ and his crosse, to pull a rose without pricks, to have heaven without hardship. One for thee, one for Moses, one for Elias] He never thought of one for himself, he was so transported: but he had provided [illegible: 1 word] for himself and us, if Christ had taken his [illegible: 1 word]: for so he should have declined death, whereby life and immortality was 2 [illegible: 1 word]. 1. 12. brought to light to the Saints. And this unadvised advie was so much the worse in Peter, because but six daies before he had been sharply shent by our Saviour, and called Satan for such carnall [illegible: 1 word] 9. 31. counsell: and besides that, even then he heard Moses and Elias [illegible: 1 word] with Christ about his departure, confirming him against it. It's hard to say how oft we shall fall into the same fault (though foul) if left to our selves.

Verse 5. Whiles he yet spake] But had no answer (because he deserved it not) to so foolish a proposition. Only the Father answereth for the Sonne, by the oracle out of the cloud, according to that, I bear not witnesse to my self, but the Father that sent me, he it is that beareth witnesse of me.Joh. 8. A bright cloud over shadowed them] As a eurtain drawn betwixt them and the heavenly glory; to the contemplation whereof they were not yet sufficient. Hereby also their senses were drawn off from beholding Christs glory, to hear the voice from Heaven, which by the cloud, as by a charet, was carried into their ears with greater sound and solemnity. Non loquendum de Deo sine lumine, was a saying of Pythagoras: God may not be mentioned without a light. This is my beloved Son, in Whom] Here God maketh use of three diverse passages and places of his own book, Psal. 2. 7. Isa. [illegible: 1 word] Pet. 4. 11. 42. 1. [illegible: 1 word]. 18. 18. to teach us when we speak, to speak as the Oracles of God, to inure our selves to Scripture language. The voice also which Christ heard from heaven at his baptisme, in his first inauguration is here repeated totidem verbis in his transfiguration, which was no small confirmation to him doubtlesse: as it was also to Peter and the rest, that this voice was the same in esfect with his and their confession of Christ in the former Chapter, ver. 16. Thou art Christ the Sonne of the Living God. In Whom I am Well pleased] In whom I doe [illegible: 1 word], and have [non-Latin text not transcribed]. perfect and full complacency, singular contentment. And as in him, so in us thorow him, Zeph. 3. 17. he rests in his love [illegible: 1 word] his, he will seek no further; effecit nos sibi dilectos in [illegible: 1 word] Dilecto, he hath made us accepted in that beloved one. Here we have Gods acquittance for our better security. Hear ye him] As the Archprophet of the Church, Deut. 18. 15. that Palmoni hammedabber, as Daniel calleth him, that excellentDan. 8. 13. speaker, that master of speech that came out of the [illegible: 1 word] of his father, and hath his whole minde at his fingers ends, as we say, Hear ye him, Hear none but him, and such as come in his name, and word. Haec vox [hunc audite] summam authoritatem arrogat Christo (saith Erasmus) At nunc videmus passim dormitari ad Christi doctrinam [illegible: 1 word] crassam acrudem, & concionis auribus inculcari quid dixerit Scotus, quid Thomas, quid Durandus &c. But what said S. Augustine? when Manicheus, contesting [illegible: 1 word] him for audience said, Hear me, Hear me: Nay, said that Father, Nec egotu, nec tume, sed ambo audiamus Apostolum, &c. Neither heare thou me, [illegible: 1 word] I thee, but let us both hear Christ. Cyril saith, that in a synod at Ephesus, upon an high throne in the Temple, there lay sanctum Evangelium, to shew that Christ was both [illegible: 1 word] and President there. He is Rabbenu Doctor [illegible: 1 word] Padre Cerephino, &c. And if Popish Votaries so observe there Governours, that if they command them a voyage to China or Peru, they presently set forward, to argue or debate upon their Superiours Mandates they hold presumption, to disobey them, sacriledge: how much more should we give this honour, audience and obedience, to Christ the Wisdom and Word of God?

Verse 6. They fell on their face] As amazed and amated with that stupendious voice that came from the excellent glory, as St Peter phraseth it, 2 Pet. 1. 17. So Moses and Elias hid their faces when God spake unto them, as not able to bear his brightnesse: [illegible: 1 word] entred into their bones. The very Angels cover their faces before him with two of their wings, as with a double scarfe, or as one claps his hands upon his face when it lightneth, and flasheth suddenly upon him. What a mercy is it then to us, that we are taught by men like our selves? that we have this treasure in earthen vessels, this pearl of price in a leathern purse? Here lay the three Disciples; and, had not Christ mercifully touched them, and raised them, there they had lain for dead.

Verse 7. [illegible: 1 word] came and touched them] Christ therefore kills his, that he may quicken them; casts them down, that he may revive [non-Latin text not transcribed] and raise them in the opportunity of time. Hos. 6. 1. 2. 1 Pet. 5. 6. not so the devil, that destroyer, that hath not his names for nought, Apollyon & Abaddon.

Verse 8. Save [illegible: 1 word] alone] To teach them, that Moses and Elias, the Law and Prophets, vail bonnet to Christ; that there is but one Mediateur, [illegible: 1 word] the Man Christ Jesus; that there is sufficient in him to [illegible: 1 word] the soul, to comfort the [illegible: 1 word].

Verse 9. Tell the vision to no man] Tacitus, we say, is a good [illegible: 1 word]. Taciturnity, we are sure, is in some cases a great vertue, an high commendation. Consus the God of Counsel, had his Temple in Rome, under coverture, saith Servius, ut ostenderet [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. debere esse tectum. There is a time to be silent, saith Solamon. Q. [illegible: 1 word] Motto was, Video, Taceo, I see and say nothing [illegible: 2 words] A fit Motto for a maid, In earth the first, in Heaven the second Maid, as one Poet calleth [illegible: 1 word]. Ministers should know when, and to whom, and in what order to set forth Gods truths; to time a word with a learned tongue, as Esay hath it, to set a word upon its wheels as Solomon, to circumstantiate it so as the people can hear, can bear, as our Saviour did. This is surely an high point of heavenly husbandry. As it is also in all sorts of Christians B [illegible: 1 word] on 1 [illegible: 1 word]. 1 pag. 267. to be sober in prayer, 1 Pet. 4. 7. that is, as one saith, to keep Gods counsel, not to be proud, or boast of successe, or speak of the secret sweetnesse of Gods love without calling: it is, to conceal the familiarity of God in secret.

Verse 10. Why then say the Scribes, &c.] Christ had answered them this question once afore: but they were unsatisfied by any thing he could say, because strongly possest with the conceit of an earthly Kingdom. But the occasion of the question might be this: Our Saviour had forbidden them to tell any man the vision: Hence they might thus debate it. Forasmuch, as Elias must first come (so the Scribes teach, and they have a text for it, Mal. 4. 5) and now he is come, as we have seen in the Mount, why [illegible: 1 word] thou Lord, forbid us to tell it abroad, sith this might be an effectuall argument with the Jews, to move them to acknowledge thee for the true Messias? To this our Saviour answereth.

Verse 11. And restore all things] viz. In Malachies sense, i.e. not simply, absolutely, perfectly: for the royalty of restoring all things so, was reserved for Christ alone, Acts 3. 21. but comparatively to the state of the old Church. So those renowned Reformers, Luther, Farellus, &c. abroad, Cranmer, Cromwell, &c. here at home, freed the Churches from many burdens and bondages, did (for their time) worthily in Ephrata, and are therefore famous in Bethlehem. But as ejusdem non est invenire & [illegible: 1 word] (it is a praise proper to Christ only, to be Alpha and Omega, Rev. 1. [illegible: 1 word] and Finisher of that he sets about) those brave men leftHeb. 12. 2. many abuses and disorders in the Church unrectified, unreformed, which either they did not see, or could not help. But now as more light is diffused, so great thoughts of heart, yea and great hopes are conceived, that God will finish the work and cut it short in [illegible: 1 word], Rom 9 28. that he will cut off the names of the Idols out of the land and they shall be no more remembred: yea that he will causeZech. 13. 2. the false Prophets, and with them the unclean spirit, to passe out of the land. We shall reade Neh. 8. 17, 18. of a feast of Tabernacles so well kept by the Jewes newly come out of captivity, with dwelling in booths, and reading every day out of the Law, &c. as had not been done in many hundred years before, no not [illegible: 1 word] the raign of David and Solomon.

Verse 12. [illegible: 1 word] I say unto you that Elias is come] [illegible: 1 word] that is likely to come, however the Papist (as it were to thwart. Christ) by depraving that Prophesie in the Revelation touching the two witnesses, which they say are Henoch and Elias, will needs perswade [illegible: 1 word] and others, that Elias the Thisbite must come ere Antichrist [illegible: 1 word]. [illegible: 1 word] P. R. [illegible: 1 word] 3. cap. [illegible: 1 word]. be revealed. Their arguments I recite not; their Authour is Papias, who [illegible: 1 word] devised and divulged this fable. Now Papias that ancient Millenary, scholar to St Iohn, was a man much respected for opinion of his [illegible: 1 word] and learning, but yet homo [illegible: 2 words], saith Eusebius, not much opprest with wit. But had he been never so absolute otherwise, he was surely out in this. And [illegible: 5 words]. herein we may truly say of him as the Papists fasly [illegible: 1 word] of another, Berengarius cum esset multùm peritus, muliùm erravit. But if Patias or any other Ancient or modern Writer should have said so much against the Popish dotages, as this man hath done for them, Bellarmine, likely, would have answered, as in like case he did, to [illegible: 1 word], Tertullian, Eusebius and Luther, I answer, They are all arrant hereticks. And they knew him not] As neither did they the Lord of glory, because God had hid him under the Carpenters son. Christians are all glorious within, like the Tabernacle, which was gold within, and goats-hair without: like Brutus his staffe, which as [illegible: 1 word] reporteth, was gold within, horn without. They are Princes in all lands, but as Princes in forrain land, they are [illegible: 1 word] and therefore unkist, as the Northern proverb hath it. But as, had they known, they would never have crucified the Lord of glory: so, did [illegible: 5 words]. the world know the worth of a Saint, of such a one as was the Baptist especially, they would have given him but too much honour, as Cornelius did Peter, as Chrysostom did Babylas, and as Tertullian did some other Martyrs, to whom writing he sayes, [illegible: 2 words] sum ut vos [illegible: 1 word], I am not worthy once to [illegible: 1 word] unto you.

Verse 13. Then the Disciples understood] Different measures of light and grace are given at severall times, as God pleaseth to dispense, Ioh. 12. 16. Ioh. 2. 22. Ioh. 10 41, 42. Ioseph understood not his own dreams, nor the [illegible: 1 word] what [illegible: 1 word] read, [illegible: 1 word] afterwards. Wait at Wisdomes gates, wear out her threshold: then shall we know if we follow on to know the Lord, [illegible: 1 word] 6. 3. Beg, and dig for understanding, and thou shalt be sure of it. Prov. 2. 3, 4 5.

Verse 14. And when they were come to the [illegible: 1 word] ] That was, the next day after the transfiguration, Luk 9. and in that nick of time, when the [illegible: 1 word] could neither cure the lunatick, nor answer their adversaries, who had now sport enough to see them brought into the briers, and therefore jeered them before the people [illegible: 1 word]. 9. 15. to some purpose. Most opportunely therefore if ever, comes Christ to their succour, as it were out of an engine, and both cures the childe and confounds the Pharisees. His late honour hindred him not from doing his office: his incomparable felicity made him not forget poor Josephs misery. He knew he was much [illegible: 1 word] and waited for, and therefore makes haste from the mount to the multitude. Kneeling down to him] Some understand the word of such an humble gesture of catching the party petitioned by the knees or feet, as the Shunammite used to the Prophet, the Shulamite to [non-Latin text not transcribed]: [illegible: 1 word]. [non-Latin text not transcribed]. her spouse, and Thetis to Iupiter, when she sued to him in her sons behalf.

Verse 15. For he is lunatick] Or, he hath the falling sicknesse, as the symptoms shew. A common disease, but (besides that) the devil was in it. The old manslayer makes advantage of our naturall humours (which are therefore the bath of the [illegible: 1 word], and the bed of diseases) to exercise his cruelty upon the poor creature by divine permission: seeking by the infirmities of the body to bring sin upon the soul. For oft times he falls into the fire, &c.] The devil pushing him in, as it were, to destroy him, but could not. He is limited, and [illegible: 1 word] doe as he would, else he would soon end us. If God chastise us [illegible: 5 words]. with his own bare hand, or by men like ourselves, whip us as it were privately and at home, let's thank him, and think our selves far better dealt with, then if he should deliver us up to the [illegible: 1 word] officer, to this tormentour to be scourged with [illegible: 1 word] at his pleasure. The wicked he oft casts into the fire of lust, and water of drunkenesse, and they complain not: like a sleepy man (fire burning in his bedstraw) he cries not out, when others haply lament his case that see afar [illegible: 1 word], but cannot help him. It hath set him on fire round about, yet [illegible: 1 word] knew it not: and it burned him, yet he layed it [illegible: 1 word] to [illegible: 1 word], Isa. 42. 25. See Prov. 23. 34. 35.

Verse 16. And they could not cure him] The prayer of faith would have healed the sick, Iam. 5. 15. as Luthers prayer recovered a godly Divine (that was far gone in a [illegible: 1 word], and given up for a dead man by the [illegible: 1 word]) beyond all expectation. Iste vir potuit quod voluit, saith one of him. That man by the force of his faith, could doe whatsoever he would with God. Fiat mea voluntas, Let my will be done, said one in his prayer: and then sweetly falls [illegible: 1 word], My will, Lord, because thy will, and he had his request. But let not the unbeleever [illegible: 1 word] that he shall receive any thing of the Lord, Iam. 1. 7. sith he shuts heaven gates against his own prayers; and by the evil operation of a misgiving [illegible: 1 word], denies them before he [illegible: 1 word] them.

Verse 17. O faithlesse and perverse generation] He reproves [non-Latin text not transcribed]. the nine Disciples, but rejects them not. Christ in the very dunghill of unbelief and [illegible: 1 word], can finde out his own [illegible: 1 word] of faith and holinesse, as we see in Sarah, Gen. 18. 12. That whole speech of hers was vile and profane (besides that for want of faith she laughed at the unlikelihood, and was therefore checked by the [illegible: 1 word].) One thing only was praiseworthy in that sinfull sentence, that she called her husband Lord: This, God hath taken notice of, and recorded to her eternall commendation, and others imitation, 1 Pet. 3. 6. And perverse generation] Depraved, distorted, dislocated. Homo est inversus decalogus. Man now stands acrosse to all goodnesse, is born with his back towards heaven, a perverse and crooked creature, Deut. 32. 5. having his upper-lip standing where his nether-lip should, Pro 19 1. and all parts else out of frame and joint, Rom. 3. How long [illegible: 1 word] I suffer you?] As they doe, that willingly bear [illegible: 5 words] [non-Latin text not transcribed]. a burden, and are content to continue under it. Christ bears with our evil manners, Acts 13. 18. as a loving husband bears with a froward wife: but yet he is sufficiently sensible, and therefore complains of the pressure, Amos 2. 13. and once cried [illegible: 1 word] under the importable weight of it, My God, my God, why hast thou [illegible: 1 word] me. The earth could not bear Korah and his company, but clave under and swallowed them up: as it soon after [illegible: 1 word] out the Canaanites, who had filled it with filthinesse from [illegible: 1 word] to corner, Ezra 9. 11. Consider, how oft thou hast [illegible: 1 word] over the mouth of the bottomlesse pit, and art [illegible: 1 word] yet [illegible: 1 word] into the boyling caldron, that fiery furnace. Oh stand and wonder at Gods [illegible: 1 word], and be abrupt in thy [illegible: 1 word], [illegible: 1 word] abused mercy turn into fury.

Verse 18. And he departed out of him] Though with a very ill will, for he tore the childe, and well-nigh [illegible: 1 word] him. So when we doe, by the prayer of faith, conjure and charm the devil out of our [illegible: 1 word] ([illegible: 1 word] is called a charm, Isa. 26. 16.) he will [illegible: 1 word] all the hutly-burly he can: but out- he must, though never so ill-willing. And the childe was cured] By his Fathers faith. What wonder then, that the parents faith be beneficiall to the baptized infant?

Verse 19. Why could not we cast him out?] They had heard why before, but either heeded it not, or were not willing to hear on that ear. Loth they were to yeeld that it was any fault of theirs, that the cure was not effected by them, but by some other occasion (the fathers [illegible: 1 word], the peoples perversenesse, &c.) which what it was, here they make enquiry. How unwilling are we that our peny should be held other then good [illegible: 1 word]? How ready to shift [non-Latin text not transcribed]. off him that [illegible: 1 word] from heaven, and to mistake our selves in the [illegible: 1 word]. 12. 25. [illegible: 1 word] of our miscarriages?

Verse 20. Because of your unbelief] q. d. That's the naked truth of it, never deceive your selves: there's no [illegible: 1 word] will serve turn: be content (hard though it be) to hear your own. Veritas aspera est, verùm amaritudo ejus utilior, & integris sensibus Joh S de [illegible: 1 word] Curialium, lib. 3. cap. 6. gratior, quàm meretricantis [illegible: 1 word] distillans favus. A smart truth takes better with an honest heart, then a smooth supparasitation. If ye have faith as a grain of, &c.] The Disciples might object, If no faith, but that which is entire and perfect can do such cures as this, then we may despair of ever doing any. [illegible: 1 word] Saviour answers, that the least measure of true faith (fitly compared to mustard-[illegible: 1 word], for it s acrimony and vivacity) if exerted and exercised, will work wonders. Neither is justifying faith beneath miraculous in the sphear of its own [illegible: 1 word], and where it hath warrant of Gods Word, to remove mountains of guilt and grief. A weak faith is a joint [illegible: 1 word], though no faith can be a joint purchaser of sins remission: And a man may have faith enough to bring him to heaven, though he want this or that faith, as to rely upon God without failing, Luk 18. 1, 8. without feeling, Psal. 22. 1, &c. as resolved, that God neverthelesse will hear him, in that very thing [illegible: 2 words] for.

Verse 21. This kinde goeth not out] Some devils then are not so [illegible: 1 word], politike, vile, villainous, as others: so neither [illegible: 2 words] men all alike wicked; Some stigmaticall [illegible: 1 word] face the heavens, burden the earth, please not God, and are contrary to all men. Others are more tame and tractable, as the young1 [illegible: 1 word]. [illegible: 1 word]. 15. man on whom Christ looked and loved him. Yet, as when one commended the [illegible: 1 word] Legate at the Councel of Basil, Sigismund the Emperour answered, Tamen Romanus [illegible: 1 word]: So though the devil or his slaves seem never so fair conditioned, they are neither to be liked nor trusted: he is a devil still, and will do his kinde: they are wicked still, and [illegible: 1 word] proceedeth from the wicked, as saith [illegible: 1 word] Sam. 24. 13. the Proverb of the Ancients. I have read of one that would [illegible: 1 word] the [illegible: 1 word], theatres and whore-houses in London all day, but he [illegible: 1 word] not go forth without private praier in the morning, and then would say at his departure, Now devil do thy worst: andM. [illegible: 3 words], p. 23 a. so used his praiers as charms and spels against the weak, cowardly devil. This was not that praier and fasting our Saviour here speaks of; men must not go forth to this spirituall fight, [non-Latin text not transcribed], with their break-fast, as the Grecians in Homer, but praying and fasting from sin especially: for otherwise they do but light a candle afore the devil, as the Proverb hath it.

Verse 22. The Sonne of man shall be betray'd] This our Saviour often inculcates, to drive them out of their golden dream of an earthly kingdom: which pleased them so well, that they could hardly foregoe it. It is no easie matter to be disabused, undeceived: errour once admitted is not expelled without much adoe. It sticks to our fingers like pitch: take heed how we meddle.

Verse 23. And they were exceeding sorry] Out of love to their Lord, saith Hierom, out of ignorance and stupidity, saith Saint [illegible: 1 word] 9. 32. Mark and S. Luke: so they grieve where no cause was, as weLuk. 9. 45. do oft upon like grounds and causes. How well might our Saviour have said to them, as afterwards he did to the women, Grieve not for me, but grieve for your selves. [illegible: 1 word] knew well that if Christ [illegible: 1 word], they should not scape scot free, Hinc [illegible: 2 words]. We shrink in the shoulder when called to [illegible: 1 word] the [illegible: 1 word], and pretend this and that for excuse, as Moses did the conscience of his own insufficiency, Exod. 4. 10. when the very truth was, he feared Pharaoh, lest he would have revenged the AEgyptians quarrell against him, whom he had slain, and hid in the sand: And as [illegible: 1 word] pretended his dear love to his Master, Matth 16. 22. when it appears, ver. 26. he aimed indeed at the safegard of his own [illegible: 1 word], more then [illegible: 1 word] Masters [illegible: 1 word]. [illegible: 1 word] care be taken, that (what ever we make believe) we be not self-[illegible: 1 word] (which begins that black-bedroll, 2 Timothy 3. 2.) and lovers of pleasures, profits, preferments, more then lovers of God (which ends it.)

Verse [illegible: 1 word]. They that received tribute money] This [illegible: 1 word] or half-shekel, was formerly paid by the Israelites every year, afterGodvv [illegible: 1 word]. Heb. ex [illegible: 1 word]. de bel. l. 7. c. 27. they were twenty year old, toward the Temple, Exod. 30. 13. Caesar, by taking it from the Temple, and turning it to a [illegible: 1 word], did indeed take away from God that which was Gods. This very tribute was paid afterwards by the Jews toward the Roman Capitoll, by vertue of a [illegible: 1 word] made by [illegible: 1 word]. How just is it in God, that the spoiler should be spoiled, Isa. 30. 1. that the Roman Emperours, that so robbed and wronged God, should be robbed of their rights, as they are by the Popes usurpations? [illegible: 1 word] not your Master pay tribute?] Is he either born or bought free? See Act. 22. 28. But if neither, they might (had they had any [illegible: 1 word] in them) have spared him, so publike, so profitable a person, that had so well deserved of the whole Nation, so well merited an immunity, an indemnity. But all is lost that is laid out upon ungratefull persons, or people. Covetousnesse hath no respect to any thing, but to its own profit, and knows no otherHorat. language then the horse-leeches, Give, Give, Rem, rem, [illegible: 1 word] modo rem, without any respect of persons, how well [illegible: 2 words].

Verse 25. He saith, Yes] Christ submitted himself to every [illegible: 1 word] of man for the Lords sake: and hath bidden us, Give unto 1 [illegible: 1 word]. 2. 13. [illegible: 1 word] those things that are Caesars, tribute to whom tribute is due, custome Mat. 22. 21. to whom custome, &c. So doth not that great Heteroclite ofRom. 12. 7. [illegible: 1 word]: he not only detains, but demands Peter-pence, and other [illegible: 1 word] paiments from Kings and States. One Pope said, that he [illegible: 1 word] never want money so long as he could hold a pen in his [illegible: 1 word]. This Kingdom was of old called the `Popes-Asse, for bearing [illegible: 1 word] burdens and exactions. Innocent the 4t said, that England wasHortus [illegible: 1 word] & puteus [illegible: 2 words]. the Popes [illegible: 1 word], and a pit that could never be drawn dry. What [illegible: 1 word] summes drained they hence in King Johns daies? Otto (one of the Popes Muscipulatores, Mice catchers, as the Story calleth them.) sent hether by Gregory 9. after three years raking together [illegible: 1 word] money, left not so much in the whole Kingdom, as he either carried with him, or sent to Rome before him. But I hope [illegible: 1 word] long the Kings of the earth, awakened by their grosse abuses put upon them, will [illegible: 1 word] that withered whore, and burn her flesh with fire, a punishment fore prophecied and well befitting so foul [illegible: 2 words].

Verse 26. Then are the children free] q. d. And much more I (who am the naturall, the only begotten [illegible: 1 word] of that King everlasting, the heir of all) am priviledged from paiments. Yet because few knew what Peter did, that he was the Christ the sonne of the living God, the sonne also of David, according to the flesh, lest by his example he should occasion and encourage either the Jews to deny paiment, or the Romans to defie the Gospel as contrary to Monarchy, he would not make use of his [illegible: 1 word], but sent to sea for money to make paiment.

Verse 27. Lest we should offend them] Better it is that a man part with his right, then give just [illegible: 1 word] to any. This was S. Pauls great [illegible: 1 word], 1 Cor 9. and his constant counsell to others, Rom. 14. 13, 14, 15. Let no man put a stumbling block, [non-Latin text not transcribed] [illegible: 1 line] [illegible: 1 line] [illegible: 1 line] [non-Latin text not transcribed], [illegible: 1 line] [illegible: 1 line] [illegible: 1 line] much l sse a scandall in his brothers way, that is, neither a lighter, nor greater offence, but rather abridge himself of his [illegible: 2 words]. This is to expresse Christ to the world, to be made like unto him. Go thou to the Sea] Here Hierom cries out, Quid primum [illegible: 1 word] in hoc loco nescio, I knew not [illegible: 2 words] here to wonder at, whether Christs prescience or greatnesse. His prescience, that [illegible: 1 word] knew that the fish had money in [illegible: 1 word] mouth, and that that fish should come first to [illegible: 1 word]. His greatnes and power, that could create such a piece of mony by his bare word, and cause it so to be, by commanding it so to be. Who would not fear this Lord of hosts? Who would not trust him for necessaries, who can and wil cause all [illegible: 1 word] to scatter for his? But what a wonderful work of God was it, and a [illegible: 1 word] warning to us [illegible: 1 word] these [illegible: 1 word] daies of war, had we [illegible: 1 word] so wise as to have made good use of it, that God should send [illegible: 1 word] Friths Preparation to the Crosse, in the fish-belly, to the [illegible: 1 word] of Cambridge, a little before the Commencement, [illegible: 1 word] few years since. That such a book ([illegible: 1 word] the reverend man that relateth [illegible: 1 line] [illegible: 1 line] [illegible: 1 line] it) should be brought [illegible: 1 word] such a manner, and to such a place, and at such a time, when by reason of peoples [illegible: 1 word] cut of all parts, notice might be given to all places of the Land, in my apprehension [illegible: 1 word] can [illegible: 2 words] for no lesse then a divine [illegible: 1 word], and to have this voice with it, England prepare for the crosse. Give it unto them for me and thee] Upon this place, Papists would foolishly found their Popes primacy and Clergies priviledge of immunity from paiments to civil Princes and Magistrates: because Christ and Peter are set together. But in what trow? In paying of homage, not in receiving of honour. Christ paid tribute, to free us from the servitude of Satan that rigid tax-master. Peter paid, because he had here an house and family, Chap. 8. 5. and further to let his successours know, that they paid [illegible: 1 word] in Peter, and should learn in all due humility, to submit to Magistracy: and not to with-draw from publike impositions and taxations, further then of favour they shall be exempted and priviledged.

See also Mk 9:2-10, Lk 9:28-36

And after six days. That is, six days from the conversation recorded in the last chapter. Luke Lk 9:28 says, about eight days after.

Matthew mentions the six days that intervened between the day of the conversation and the transfiguration. Luke includes both those days, and thus reckons eight. Besides, Luke does not pretend to fix the precise time. In the Greek it is "about eight days after."

Taketh Peter, James, and John. These three disciples were with him also in the garden of Gethsemane, Mk 14:33. He designed to fit them, in an eminent degree, for the work of the gospel ministry, by the previous manifestations of his glory, and of his patience in suffering.

Into an high mountain apart. That is, apart from the other disciples. It is commonly supposed that this was Mount Tabor, a high mountain in Galilee. The name of the mountain is not, however, mentioned in the New Testament. Luke adds, Lk 9:28 that he ascended there to pray. Our Saviour prayed much. When he did it, he chose to be alone. For this purpose he often ascended mountains, or went into the deserts. There is something in the solitude and deep and awful stillness of a lofty mountain favourable to devotion.

(g) "And after" Mk 9:2, Lk 9:28

And was transfigured before them. The word transfigure means, to change the appearance or form. It does not denote the change of the substance of a thing, but simply of its appearance. It puts on a new aspect. What this change was, we are expressly told.

(1.) His face shone as the sun; that is, with a peculiar brightness. A similar appearance is described respecting Moses when he came down from the mount, Ex 34:29,30. See also Heb 1:3, where Christ is called the brightness of the glory of God; in the original, the splendour, or shining, like the brightness of the sun.

(2.) The second change was that of his garments. They were white as the light. Mark says, white as snow, so as no fuller on earth could whiten them. The word "fuller" means, commonly, one who dresses cloth, or fulls it, so as to make it more thick and strong. Here it means one who bleaches cloth, or makes it white; one who cleanses garments, when by wearing they become soiled. Among the Greeks, that was a distinct trade. Luke says, white and glistering; that is, resplendent, shining, or a very bright white. There is no evidence here that what is commonly said of him is true, that his body was so changed as to show what his glorified body is. His body, so far as the sacred writers inform us, underwent no change. All this splendour and glory was a change in appearance only. The Scriptures should be taken just as they are, without any attempt to affix a meaning to them which the sacred writers did not intend.

Raiment. Clothing; apparel. John refers to this transfiguration in Jn 1:14; and Peter in his second Epistle, 2Pet 1:16,17.

(h) "as the sun" Rev 1:16

And, behold, there appeared unto them Moses and Elias. Moses, a distinguished servant of God, by whom the law was given, and whose institutions typified the Messiah. It was particularly proper that he should appear, when his prophecies and types were about to be fulfilled, and his rites to be done away. Elias, or Elijah, a distinguished prophet, taken to heaven without seeing death. See 2Kgs 2:11. Elijah had been honoured eminently by being thus translated, and still more by being made the model of the forerunner of the Messiah, Mt 11:14, Lk 1:17. They appeared "in glory," Lk 9:31 i.e., as they are in heaven---- with the glory which the redeemed have there.

Talking with him. Lk 9:31 informs us that they conversed about his decease, which he should accomplish at Jerusalem. To redeemed spirits, that death was an object of intense interest. By faith in that death they had been saved; and now that the Redeemer of mankind was about to die, it is no wonder that this was the burden of his and their thoughts.

Luke adds, Lk 9:32 that Peter and they who were with him were heavy with sleep. It is not improbable that this was in the night; that Jesus was engaged in prayer; and that he had permitted his weary followers to compose themselves to rest. It was after they were awaked that they saw this vision. Probably the sudden splendour, the bright shining, aroused them from sleep.

Let us make here three tabernacles. A tabernacle is a tent. It was made commonly by fixing posts into the ground, and stretching on them cloth, fastened by cords. Isa 33:20. In some instances, they were made of branches of trees;--a temporary shelter from the sun and rain, not a permanent dwelling. Peter was rejoiced at the vision, and desirous of continuing it. He proposed, therefore, that they should prolong this interview, and dwell there. Mark adds, that they knew not what they said in proposing this. They were frightened, amazed, and rejoiced; and, in the ecstasy of the moment, they proposed to remain there.

A bright cloud overshadowed them. The word overshadow here means, rather, to be diffused or spread over them. It does not mean that it made a shade. A cloud was a symbol of the Divine Presence. Thus God went before the Israelites in a cloudy pillar--dark by day, and bright by night, (Ex 14:19,20) he appeared on Mount Sinai in a cloud bright by fire, (Ex 24:15-17) and a cloud, the symbol of the Divine Presence--called the Shechinah-- dwelt continually in the Most Holy Place in the temple, 1Kgs 8:10,11, Eze 1:4, 10:4. When, therefore, the disciples saw this cloud, they were prepared to hear the word of the Lord.

This is my beloved Son. This was the voice of God. This was the second time that, in a remarkable manner, he had declared this. See Mt 3:17. This was spoken to confirm the disciples; to declare their duty to hear Christ rather than any other, and to honour him more than Moses and Elijah; and to strengthen their faith in him when they should go forth to preach the gospel, after he was shamefully put to death. After this, it was impossible for them to doubt that he was truly the Son of God. See 2Pet 1:17,18.

(i) "voice" Mt 3:17, Mk 1:11, Lk 3:22, 2Pet 1:17 (k) "in whom" Isa 42:1,21 (l) "hear ye" De 18:15,19, Acts 3:22,23, Heb 1:1,2, 2:1-3

They fell on their face. They entered into the cloud; or the cloud enveloped them, Lk 9:34. They were, therefore, afraid. They were awed at the presence of God; and their fears were removed only by the voice of their beloved Master. No man can see God and live. And it is only the glory of God, as it shines in the face of Christ, (see 2Cor 4:6) that mortals can bear.

Tell the vision to no man. This vision was designed particularly to confirm them in the truth that he was the Messiah. While he was with them, it was unnecessary that they should relate what they had seen. When he was crucified, they would need this evidence that he was the Christ. Then they were to use it. There were three witnesses of it--as many as the law required; and the proof that he was the Messiah was clear. Besides, if they had told it then, it would have provoked the Jews and endangered his life. His time was not yet come.

Vision. Sight; appearance. What they had seen on the mount.

Charged them. Gave them a commandment.

The sole design of this transfiguration was to convince them that he was the Christ; that he was greater than the greatest of the prophets; that he was the Son of God.

Mark adds, Mk 9:10 they kept this saying, questioning what the rising of the dead should mean. The Pharisees believed that the dead would rise; and there is no doubt that the disciples believed it. But their views were not clear. And, in particular, they did not understand what he meant by his rising from the dead. They do not appear to have understood, though he had told them Mt 12:40 that he would rise after three days.

See also Mk 9:11-13. Why then say the Scribes, etc. The disciples appear to have been satisfied now, that he was the Messiah. The transfiguration had taken away all their doubts. But they recollected that it was a common doctrine among the Jews that Elijah should appear before the Messiah came; and they did not then recollect that he had appeared. To this difficulty the word then refers. "We are satisfied that thou art the Christ. But Elijah is not yet come, as was expected. What, 'then,' is the meaning of the common opinions of our learned men, the scribes? Were they right or wrong in their expectation of Elijah?" Mt 11:14.

(n) "Why then" Mal 4:5,6, Mt 11:14

Elias truly shall first come, and restore all things, He did not mean by this that Elijah was yet to come for he directly tells them that he had come; but he meant to affirm that it was a true doctrine which the scribes taught, that Elijah would appear before the coming of the Messiah. To restore, means to put into the former situation. See Mt 12:13. Hence it means, to heal, to correct, to put in proper order. Here it means that Elijah would put things in a proper state; be the instrument of reforming the people; of restoring them, in some measure, to proper notions about the Messiah, and preparing them for his coming. Before the coming of John, their views were erroneous, their expectations worldly, and their conduct exceedingly depraved. He corrected many of their notions about the Messiah, Mt 3:1 and was the instrument of an extensive reformation; and thus restored them, in some degree, to correct notions of their own economy and of the Messiah, and to a preparation for his advent.

Elias is come. That is, John the Baptist has come, in the spirit and power of Elias. See Lk 1:17.

They have done whatsoever they listed. The word list is an old English word, signifying to choose, to desire, to be inclined. See Jn 3:8. It means here, that they had done to John as they pleased; i.e., they had put him to death, Mt 14:10.

Mark adds, Mk 9:12, that Jesus told them that it was written of the Son of man that he must suffer many things, and be set at nought. This was written of him particularly in the fifty-third chapter of Isaiah. To be set at nought, is to be esteemed as worthless, or as nothing; to be cast out and despised. No prophecy was ever more strikingly fulfilled. See Lk 23:11.

(o) "suffer of them" Mt 16:21

This narrative, with some additions, is found in Mk 9:14-29, Lk 9:37-43.

And when they were come to the multitude. This took place on the day following the transfiguration, Lk 9:37. This multitude was probably composed of persons who had attended on his ministry, and many of whom were his real disciples. With them, as Mark Mk 9:14 informs us, were scribes questioning with them. That is, they were probably professedly making inquiries about the Saviour, but really attempting to introduce their own sentiments, and to draw them off from him. They probably artfully asked them many questions about his birth, his family, his appearance, his manner of life, and his instructions, all which were contrary to the general expectation respecting the Messiah; and they intended, therefore, to insinuate that such a person could not be the Christ. The people were persuaded of it, and it would not have done to have attacked their opinions openly, but they attempted to gain the same point by sly insinuations. Error is always subtle, and often puts on the appearance of calm and honest inquiry. Well had he compared them to leaven, Mt 16:11,12. The multitude, seeing Jesus coming down, left the scribes, and ran to meet him, (Mark.) They were amazed, probably because they had not expected to see him there. In their joy at meeting him in this unexpected manner, they saluted him, (Mark;) i.e., they probably prostrated themselves before him, after the manner of salutation in eastern countries. Lk 10:4. Jesus, seeing the scribes and their artful design, reproved them by asking them why they questioned thus with his disciples? Mk 9:16. Conscious of their guilt and their base purpose, they returned no answer.

A certain man kneeling down to him. That is, saluting him, or showing high regard for him. Lk 10:4. It did not imply religious homage, but merely high respect and earnest entreaty.

(p) "And when" Mk 9:14, Lk 9:37

Lord, have mercy. The word Lord here means Sir, a title of civility, not implying Divinity.

My son. This was an only son, (Luke.) He was possessed with a devil. This calamity was attended with the following symptoms:--he was lunatic, Mt 4:24; he was sore vexed, i.e., he suffered greatly, or was greatly afflicted; he fell often suddenly in the manner of persons having epileptic fits; he was dumb, that is, he was dumb except when the fit was coming on him; for Luke says, that when the spirit took him, he cried suddenly out; he foamed and gnashed with his teeth, and wasted away, or became poor and emaciated. It tore him, (Luke,) and scarcely departed from him, or he had only short intervals of reason; for so the passage in Luke, bruising him, hardly departeth from him," should be translated.

And I brought him to thy disciples, etc. That is, not to the apostles, for they had power over unclean spirits, Mt 10:8 but to others of his followers, who attempted to work miracles. It is probable that many of his disciples attempted this, who were not personal attendants on his ministry, Mk 9:38.

Then Jesus answered and said, O faithless and perverse generation! Perverse means that which is twisted or turned from the proper direction; and is often used of the eyes, when one or both are turned from the natural position. Applied to a generation, or race of men, it means that they hold opinions turned or perverted from the truth, and that they were wicked in their conduct. He applied this probably to the Jews, and not to his real disciples.

How long shall I suffer you? That is, how long shall I bear with you? How long is it necessary to show such patience and forbearance with your unbelief and perversity? This was not an expression of impatience or complaint, so much as a proof that they were so slow to believe that he was the Messiah, notwithstanding his miracles, and that even his disciples so slowly learned to put the proper trust in him.

Mark adds, (Mk 9:20-22,) that when he that was possessed was brought, the spirit, by a last desperate struggle, threw him down, and tore him, and left him apparently dead. He adds farther, that the case had existed during the whole life of his son, from a child. This was a case of uncommon obstinacy. The affliction was fixed and lasting. The disciples, seeing the obstinacy of the case--seeing him dumb, wasted away, torn, and foaming--despaired of being able to cure him. They lacked the faith which was necessary; doubted whether they could cure him, and therefore could not.

Jesus said to the father, Mk 9:23 "If thou canst believe, all things are possible to him that believeth." That is, this cure shall be effected if you have faith. Not that his faith would give Jesus the power to heal him, but it would render it proper that he should exert that power in his favour. In this way, and in this only, are all things possible to believers. The man had faith, Mk 9:24. The father came, as a father should do, weeping, and praying that his faith might be increased, so as to make it proper that Jesus should interpose in his behalf, and save his child. "Help my unbelief," (Mk 9:24). This was an expression of humility. If my faith is defective, supply what is lacking. Help me to overcome my unbelief. Let not the defect of my faith be in the way of this blessing.

And Jesus rebuked the devil. The word rebuke has the combined force of reproving and commanding. He reproved him for having afflicted the child, and he commanded him to come out of him. Mk 9:25 has recorded the words which he used--words implying reproof and command: "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him." And the spirit cried, and with a mighty convulsion came out, leaving him apparently dead. Jesus lifted him up by the hand, (Mark,) and gave him to his father, (Luke.)

Then came the disciples, etc. This inquiry was made in some house to which they retired near the place where the miracle was performed, (Mark) Jesus told them, in reply, that it was because of their unbelief that they had not been able to cast him out. They were appalled by the difficulty of the case, and the obstinacy of the disease. Their faith would not have made it more easy for God to work this miracle, but such was his will; such the way in which he worked miracles, that he required faith in those who were the instruments.

As a grain of mustard seed. Mt 13:31,32. The mustard seed was the smallest of all Seeds. It has been supposed by some, therefore, that he meant to say, if ye have the smallest or feeblest faith that is genuine, ye can do all things. The mustard seed produced the largest of all herbs. It has been supposed by others, therefore, to mean, If you have increasing, expanding, enlarged faith, growing and strengthening from small beginnings, you can perform the most difficult undertaking. There is a principle of vitality in the grain of seed, stretching forward to great results, which illustrates the nature of faith. Your faith should be like that. This is probably the true meaning.

Ye shall say unto this mountain, etc. Probably he pointed to a mountain near, to assure them, if they had such faith, they might accomplish the most difficult undertakings--things that at first would appear impossible.

(q) "unbelief" Heb 3:9 (r) "if ye have" Mt 21:21, Mk 11:23, Lk 17:6, 1Cor 13:2

Howbeit this kind, etc. This kind means this kind of devils; this species of possession. Where they have had long possession; where they produce such painful, and fixed, and alarming effects, they can be expelled only in connexion with prayer and fasting.

Goeth not out but by prayer and fasting. That is, in order to work miracles of this kind, to cast out devils in cases so obstinate and dreadful as this, faith of the highest kind is necessary. That faith is produced and kept vigorous only by much prayer, and by such abstinence from food as fits the mind for the highest exercises of religion, and leaves it free to hold communion with God.

See also Mk 9:30-33, Lk 9:43-45. And while they abode in Galilee. Galilee, the northern part of Palestine. Mt 2:22.

The Son of man shall be betrayed, etc. To betray, means to deliver up in a treacherous manner. This was done by Judas Iscariot, called for that the traitor, Mt 26:14-16,47-50. A traitor, or betrayer, is one who makes use of confidence reposed in him for the purpose of delivering him up, who puts that confidence in him to the hands of enemies.

(s) "And while" Mt 16:21, 20:17, Mk 8:31, 9:30,31, 10:33, Lk 9:22,44 Lk 18:31, 24:6,26,46

And they shall kill him, and the third day he shall be raised again, See Mt 12:40. Mark and Luke add, that they understood not that saying, and it was hid from them, and they were afraid to ask him. The reasons of this may have been:

(1.) They were strongly attached to him, and were exceedingly sorry (Matthew) at any intimation that the was soon to leave them. They learned with great slowness and reluctance, therefore, that he was to be treated in this manner.

(2.) They were not willing to believe it. They knew he was the Messiah. But they supposed that he was to be a distinguished Prince, and was to restore the kingdom to Israel, Acts 1:6. But to be betrayed into the hands of his enemies, and be put to death, appeared to them to be frustrating all these expectations.

(3.) Though what he said was plain enough, yet they did not understand it; they could not see how he could be the Messiah, and yet be put to death in this manner. Nor did they understand it fully till after the resurrection.

And when they were come to Capernaum. Mt 4:13.

They that received tribute. In the original this is, they who received the two drachms. The drachm was a Grecian coin, worth about 12 1/2 cents [about 7d.] of our money. This tribute, consisting of these two drachms, was not paid to the Roman government, but to the Jewish collectors, for the use of the temple service. It was permitted in the law of Moses, (see Ex 30:11-16,) that in numbering the people, half a shekel should be received of each man for the services of religion. This was in addition to the tithes paid by the whole nation, and seems to have been considered as a voluntary offering. It was devoted to the purchase of animals for the daily sacrifice; wood, flour, salt, incense, etc., for the use of the temple. Two drachms were about equal to half a shekel.

Doth not your master pay tribute? This tribute was voluntary; and they therefore asked him whether he was in the habit of paying taxes for the support of the temple. Peter replied, that it was his custom to pay all the usual taxes of the nation.

(1) "tribute money" "Didrachma, in value about 15d. Ex 38:26

Jesus prevented him. That is, Jesus commenced speaking before Peter, or spoke before Peter had told him what he had said. This implies, that though not present with Peter when he gave the answer, yet Jesus was acquainted with what he had said. Prevent here means, to go before, or precede. It does not mean, as now with us, to hinder, or obstruct. See the same use of the word in Ps 59:10, 79:8, 88:13, 119:148, 1Thes 4:15.

Of whom do the kings of the earth, etc. That is, earthly kings.

Their own brethren. Their sons; the members of the family.

Or of strangers? The word strangers does not mean foreigners, but those who were not their own sons, or members of their family. Peter replied, that tribute was collected of those out of their own family. Jesus answered, then are the children, or sons of the kings, free; i.e., taxes are not required of them. The meaning of this may be thus expressed: "Kings do not tax their own sons. This tribute money is taken up for the temple-service; i.e., the service of my Father. I, therefore, being the Son of God, for whom this is taken up, cannot be lawfully required to pay this tribute."

Notwithstanding, lest we should offend them. That is, lest they should think that we despise the temple and its service, and thus provoke needless opposition, though we are not under obligation to pay it, yet it is best to pay it to them.

Go thou to the sea. This was at Capernaum, on the shore of the sea of Tiberias.

Thou shalt find a piece of money. In the original, thou shalt find a stater, a Roman silver coin of the value of four drachms, or one shekel, and of course sufficient to pay the tribute for two, himself and Peter. In whatever way this is regarded, it is proof that Jesus was possessed of Divine attributes. If he knew that the first fish that came up would have such a coin in his mouth, it was proof of omniscience. If he created the coin for the occasion, and placed it there, then it was proof of Divine power. The former is the most probable supposition. It is by no means absurd that a fish should have swallowed a silver coin. Many of them bite eagerly at anything bright, and would not hesitate, therefore, at swallowing a piece of money.

(t) "offend" Rom 14:21, 15:1-3, 2Cor 6:3 (2) "stater", "which was half an ounce of silver"

REMARKS ON MATTHEW CHAPTER 17

(1.) Secret prayer should be practised alone, or apart from others, Mt 17:1 Christ often went into deserts, and on mountains, that he might be by himself. This should be done,

1st, to avoid the appearance of ostentation;

2nd, pride is easily excited when we know that others hear us pray. Every one should have some place--some closet-to which he may retire daily, with the assurance that none sees him but God. Mt 6:6.

(2.) In such seasons we shall meet God, Mt 17:2. It was in such season that the Divine favour was peculiarly shown to Christ.-- Then the transfiguration took place--the brightest manifestation of his glory that ever occurred on earth. So the clearest and most precious manifestations of the love and glory of God will be made to us in prayer.

(3.) We see the great glory of Christ, Mt 17:2. No such favour had been granted to any prophet before him. We see the regard in which he was held by Moses and Elias--among the greatest of the prophets. We see the honour which God put on him, exalting him far above them both, Mt 17:5. The glory of heaven encompasses the Lord Jesus, and all its redeemed pay him reverence. In him the Divine nature shines illustriously; and of him and to him the Divinity speaks in glory, as the only begotten Son of God.

(4.) It is right to have particular affection for some Christians more than others, at the same time that we should love them all. Christ loved all his disciples; but he admitted some to peculiar friendship and favours, Mt 17:1. Some Christians may be more congenial to us in feeling, age, and education, than others; and it is proper, and may be greatly to our advantage, to admit them among our peculiar friends.

(5.) The death of Jesus is an object of great interest to the redeemed. Moses and Elias talked of it, Lk 9:30,31. Angels also desire to look into this great subject, 1Pet 1:12. By that death, all the redeemed are saved; and in that death the angels see the most signal display of the justice and love of God.

(6.) Christians should delight to be where God has manifested his glory. The feeling of Peter was natural, Mt 17:4: His love of the glorious presence of Christ and the redeemed was right. He erred only in the manner of manifesting that love. We should always love the house of prayer--the sanctuary--and the place where Christ has manifested himself as peculiarly glorious and precious to our souls, or as peculiarly our Friend and Deliverer.

(7.) We need not be afraid of the most awful displays of Deity, if Christ be with us, Mt 17:7. Were we alone, we should fear. None could see God and live; for he is a consuming fire, Heb 12:29. But with Jesus for our Friend we may go confidently down to death; we may meet him at his awful bar; we may dwell in the full splendours of his presence to all eternity.

(8.) Saints at death are taken to happiness, and live now in glory, Mt 17:3. Moses and Elias were not created anew, but came as they were. They came from heaven, and returned thither. The spirits of all men live, therefore, in happiness or woe after the body is dead.

(9.) It is not unreasonable to suppose that saints may have some knowledge of what is done here on earth. Moses and Elias appear to have been acquainted with the fact that Jesus was about to die at Jerusalem.

(10.) The Scriptures will be fulfilled. The fulfillment may take place when we little know it; or in events that we should not suppose were intended for a fulfillment, Mt 17:12.

(11.) Erroneous teachers will endeavour to draw us away from the truth, Mk 9:14. They will do it by art, and caution, and the appearance of calm inquiry. We should always be on our guard against any teachers appearing to call in question what Christ has plainly taught us.

(12.) Mk 9:15. Christ, in his word, and by his Spirit, is a safe Teacher. When men are suggesting plausible doubts about doctrine, or attempting to unsettle our minds by cavils and inquiry, we should leave them, and apply by prayer, and by searching the Bible, to Christ, the great Prophet, who is the way, the truth, and the life.

(13.) Parents should be earnest for the welfare of their children, Mt 17:15. It is right for them to pray to God in times of sickness, that he would heal them. Miracles are not to be expected; but God only can bless the means which parents use for their sick and afflicted children.

(14.) Parents may do much by faith and prayer for their children. Here the faith of the parent was the means of saving the life of the child, Mt 17:14-18. So the faith of parents--a faith producing diligent instruction--a holy example, and much prayer, may be the means of saving their souls. God will not indeed save them on account of the faith of the parent; but the holy life of a father and mother may be the means of training up their children for heaven.

(15.) It is proper to pray to Jesus to increase our faith, Mk 9:24. We may be sensible of our unbelief; may feel that we deserve condemnation, and that we deserve no favour that is usually bestowed on faith; but we may come to him, and implore of him an increase of faith, and thus obtain the object of our desires.

(16.) Our unbelief hinders our doing much that we might do, Mt 17:20. We shrink from great difficulties, we fail in great duties, because we do not put confidence in God, who is able to help us. The proper way to live a life of religion and peace, is to do just what God requires of us, depending on his grace to aid us.

(17.) We see the proper way of increasing our faith, Mt 17:21. It is by much prayer, and self-denial, and fasting. Faith is a plant that never grows in an uncultivated soil, and is never luxuriant, unless it is often exposed to the beams of the Sun of righteousness.

(18.) It is right to weep and mourn over the death of Jesus, Mt 17:23. It was a cruel death; and we should mourn that our best Friend passed through such sufferings. Yet we should rather mourn that our sins were the cause of such bitter sorrows; and that but for our sins, and the sins of the rest of mankind, he might have been always happy. 'Twas you, my sins, my cruel sins, His chief tormentors were; Each of my crimes became a nail, And unbelief the spear.

'Twas you that pulled the vengeance down Upon his guiltless head. Break, break, my heart! oh burst, mine eyes! And let my sorrows bleed."

(19.) At the same time, we should rejoice that God made his death the source of the richest blessings that ever descended on mankind. He rose and brought life and immortality to light, Mt 17:23.

(20.) We should comply with all the requirements of the laws of the laid, if not contrary to the law of God. It is important that governments should be supported, Mt 17:26. See also Rom 13:1-7.

(21.) We should also be willing to contribute our just proportion to the support of the institutions of religion. The tribute which Jesus paid here by a miracle was for the support of religion in the temple, Mt 17:24-27. Jesus understood of how much value are the institutions of religion to the welfare of man. He worked a miracle, therefore, to make a voluntary offering to support religion. Religion promotes the purity, peace, intelligence, and order of the community, and every man is therefore under obligation to do his part towards its support. If any man doubts this, he has only to go to the places where there is no religion--among scoffers, and thieves, and adulterers, and prostitutes, and pickpockets, and drunkards. No money is ever lost that goes in any way to suppress these vices.

[And was transfigured.] When Christ was baptized, being now ready to enter upon his evangelical priesthood, he is sealed by a heavenly voice for the High Priest, and is anointed with the Holy Spirit, as the high priests were wont to be with holy oil.

In this transfiguration, he is sealed for the high priest: for mark, 1. How two of the greatest prophets, Moses and Elias, resort to him. 2. How to those words, "This is my beloved Son, in whom I am well pleased," which also were heard from heaven at his baptism, is added that clause, "hear ye him": which compare with the words of Moses, concerning a prophet to be raised up by God, Deuteronomy 18:19, "Whosoever shall not hearken to my words, which I shall put into his mouth," &c. 3. How the heavenly voice went out of the cloud that overshadowed them, when at his baptism no such cloud appeared. Here that is worthy observing, which some Jews note, and reason dictates, namely, That the cloud of glory, the conductor of Israel, departed at the death of Moses; for while he lived, that cloud was the people's guide in the wilderness; but when he was dead, the ark of the covenant led them. Therefore, as that cloud departed at the death of Moses, that great prophet, so such a cloud was now present at the sealing of the greatest Prophet. 4. Christ here shines with such a brightness, nay, with a greater than Moses and Elias now glorified; and this both for the honour of his person and for the honour of his doctrine; both which surpassed by infinite degrees the persons and the doctrines of both of them. When you recollect the face of Christ transfigured, shining with so great lustre when he talked with Moses and Elias, acknowledge the brightness of the gospel above the cloudy obscurity of the law and of the prophets.

[For an interesting treatise on the subject of the transfiguration please see The Arthur C. Custance Library, The Doorway Papers "The Virgin Birth and the Incarnation, Part III: If Adam Had Not Died, Chapter 3: The Consequences of Immortality"]

[Let us make here three tabernacles, &c.] The transfiguration of Christ was by night. Compare Luke 9:37. The form of his face and garments is changed while he prays; and Moses and Elias come and discourse with him concerning his death (it is uncertain how long), while as yet the disciples that were present were overcharged with sleep. When they awaked, O what a spectacle had they! being afraid, they observe and contemplate, they discover the prophets: whom, now departing, Peter would detain; and being loath that so noble a scene should be dispersed, made this proposition, "Let us make here three tabernacles," &c. Whence he should know them to be prophets, it is in vain to seek, because it is nowhere to be found; but being known, he was loath they should depart thence, being ravished with the sweetness of such society, however astonished at the terror of the glory; and hence those words, which when he spake he is said by Luke "not to know what he said"; and by Mark, "not to know what he should say"; which are rather to be understood of the misapplication of his words, than of the sense of the words. He knew well enough that he said these words, and he knew as well for what reason he said them; but yet "he knew not what he said"; that is, he was much mistaken when he spake these words, while he believed that Christ, Moses, and Elias, would abide and dwell there together in earthly tabernacles.

[While he yet spake, behold, a cloud, &c.] Moses and Elias now turning their backs, and going out of the scene, Peter speaks his words; and as he speaks them when the prophets were now gone, "Behold, a cloud," &c. They had foretold Christ of his death (such is the cry of the Law and of the Prophets, that "Christ should suffer," Luke 24:44); he preaches his deity to his disciples, and the heavenly voice seals him for the true Messias. See 2 Peter 1:16,17.

[Why therefore say the scribes that Elias must first come?] I. It would be an infinite task to produce all the passages out of the Jewish writings which one might concerning the expected coming of Elias: we will mention a few things in passing which sufficiently speak out that expectation, and the ends also of his expected coming.

I. Let David Kimchi first be heard upon those words of Malachi, "Behold, I send you Elias the prophet": "God (saith he) shall restore the soul of Elias, which ascended of old into heaven, into a created body, like to his former body: for his first body returned to earth when he went up to heaven, each element to its own element. But when God shall bring him to life in the body, he shall send him to Israel before the day of judgment, which is 'the great and terrible day of the Lord': and he shall admonish both the fathers and the children together to turn to God; and they that turn shall be delivered from the day of judgment," &c. Consider whither the eye of the disciples looks, in the question under our hands. Christ had commanded in the verse before, "Tell the vision" of the transfiguration "to no man, until the Son of man be risen from the dead." But now, although they understood not what the resurrection from the dead meant, (which Mark intimates,) yet they roundly retort, "Why therefore say the scribes that Elias shall first come?" that is, before there be a resurrection and a day of judgment: for as yet they were altogether ignorant that Christ should rise. They believed, with the whole nation, that there should be a resurrection at the coming of the Messias.

2. Let Aben Ezra be heard in the second place: "We find (saith he) that Elias lived in the days of Ahaziah the son of Ahab: we find also, that Joram the son of Ahab and Jehoshaphat, inquired of Elisha the prophet; and there it is written [2 Kings 3:11], 'This is Elisha the son of Shaphat, who poured water upon the hands of Elijah.' And this is a sign that Elias was first gone up into heaven in a whirlwind: because it is not said 'who poureth water,' but 'who poured.' Moreover, Elisha departed not from Elijah from the time that he first waited upon him until Elias went up. And yet we find that, after the death of Jehoshaphat, in the days of Ahaziah his son it was written, 'And a letter came to him from Elijah the prophet.' And this proves that he then writ and sent it: for if it had been written before his ascension, it would be said, a letter was found or brought to him, which Elias had left behind him. And it is without controversy, that he was seen in the days of our holy wise men. God of his mercy hasten his prophecy, and the times of his coming." So he upon Malachi 4.

3. The Talmudists do suppose Elias keeping the sabbath in mount Carmel: "Let not the Trumah (saith one), of which it is doubted whether it be clean or unclean, be burnt; lest Elias, keeping the sabbath in mount Carmel, come and testify of it on the sabbath that it is clean."

4. The Talmudical books abound with these and the like trifles: "If a man finds any thing that is lost, he is bound to declare it by a public outcry; but if the owners come not to ask for it, let him lay it up by him until Elias shall come." And, "If any find a bill of contract between his countrymen, and knows not what it means, let him lay it up until Elias shall come."

5. That we be not tedious, it shall be enough to produce a few passages out of Babylonian Erubhin: where, upon this subject, "If any say, Behold, I am a Nazarite, on the day wherein the Son of David comes, it is permitted to drink wine on the sabbaths and feast-days," it is disputed what day of the week Messias shall come, and on what day, Elias: where, among other things, these words occur, Elias came not yesterday: that is, the same day wherein he comes he shall appear in public; and shall not lie hid to day, coming yesterday. The Gloss thus: "If thou sayest, perhaps he shall come on the eve of the sabbath, and shall preach the gospel on the sabbath; you may answer with that text, 'Behold, I send you Elias the prophet, before the day of the Lord come': you may argue, that he shall preach on that very day in which he shall come."

"The Israelites are certain that Elias shall come, neither on the sabbath eves, nor on the eves of the feast days, by reason of labour." And again, Elias cometh not on the sabbath day. Thus speak the scholars of Hillel: "We are sure Elias will not come on the sabbath, nor on a feast day." The Glossers give the reason, "Not on the sabbath eves, or the eves of the feast days, by reason of labour"; that is, by reason of the preparation for the sabbath; namely, lest they should leave the necessaries for the sabbath unfinished, to go to meet him: "Nor on the sabbaths, by reason of labour" in the banquets; that they omit not those feastings and eatings which were esteemed so necessary to the sabbath, whiles they went out to meet Elias.

Let these three observations out of the Glossers upon the page cited serve for a conclusion:--

1. Before the coming of the Son of David, Elias shall come to preach of him.

2. "Messias cometh not on the first day of the sabbath, because Elias shall not come on the sabbath." Whence it appears that Elias is expected the day before the Messias' appearing.

3. Is not Messias Ben Joseph to come first?

II. We meet with numberless stories in the Talmudists concerning the apparitions of Elias: according to that which was said before by Aben Ezra, "It is without controversy that Elias was seen in the days of our wise men." There is no need of examples, when it may not be so much doubted who of these wise men saw Elias, as who saw him not. For my part I cannot esteem all those stories for mere fables; but in very many of them I cannot but suspect witchcrafts, and the appearances of ghosts, which we also said before concerning the Bath Kol. For thus the devil craftily deluded this nation, willing to be deceived; and even the capacity of observing that the coming of the Messias was now past was obliterated, when here and there, in this age and in the other, his forerunner Elias appeared, as if he intended hence to let them know that he was yet to come.

[And he shall restore all things.] The Jews feign many things which Elias shall restore: "He shall purify the bastards, and restore them to the congregation. He shall render to Israel the pot of manna, the vial of holy oil, the vial of water; and there are some who say, the rod of Aaron."

He shall restore, or make up, not into the former state, but into a better. There were times of restitution of all things determined by God, Acts 3:21; wherein all things were to be framed into a gospel-state, and a state worthy of the Messias: a church was to be founded, and the doctrine of the gospel dispersed, the hearts of the fathers, the Jews, to be united to the sons, the Gentiles; and the hearts of the sons, the Gentiles, to the fathers the Jews: which work was begun by the Baptist, and finished by Christ and the apostles. Which term of the restitution of all these expiring, the commonwealth of the Jews expired also; and the gifts of revelation and miracles granted for this purpose, and so necessary to it, failed. "However, therefore, ye have crucified Christ," saith Peter in that place of the Acts now cited, "yet God shall still send you Jesus Christ in the preaching of the gospel to fulfil these things. Him, indeed, as to his person the heavens do contain, and shall contain, until all these things be perfected; expect not, therefore, with the erring nation, his personal presence always on earth: but he shall make up and constitute all things by us his ministers, until the times determined and prefixed for the perfecting of this restitution shall come."

[He is lunatic.] Luke 9:39, a spirit taketh him; Mark 9:17, hath a dumb spirit.

I. He that is skilled in the Talmudic writings will here remember what things are said concerning a deaf and mad man, concerning whom there is so much mention in their writings.

"There are five who do not pay the Trumah; but if they do, their Trumah is no Trumah: the deaf and dumb, the lunatic," &c. "Any one is fit to sacrifice a beast, except a dumb and deaf, a lunatic, and a child": and very many passages of this nature, &c. I have rendered deaf and dumb, according to the sense of the masters, who, in the first place cited, do thus interpret the word; "concerning which the wise men speak, is he who neither heareth nor speaketh." See there the Jerusalem Gemara, where, among other things, this occurs not unworthy our noting; "That all the sons of R. Jochanan Ben Gudgoda were deaf and dumb."

II. It was very usual to the Jews to attribute some of the more grievous diseases to evil spirits, specially those wherein either the body was distorted, or the mind disturbed and tossed with a phrensy.

"If any one, vexed with an evil spirit, shall say, when the disease did first invade him, Write a bill of divorce for my wife," &c.

"If any, whom Kordicus vexeth, say, Write a bill of divorce for my wife," &c. "Kordicus, say the Glossers, is a demon, which rules over those that drink too much new wine. What is 'Kordicus?' Samuel saith, When new wine out of the press hath caught any one." Rambam, upon the place, hath these words; "Kordicus is a disease, generated from the repletion of the vessels of the brain, whereby the understanding is confounded; and it is a kind of falling-sickness." Behold the same a demon and a disease! to which the Gemarists applied exorcisms and a diet.

"Shibta is an evil spirit, who, taking hold on the necks of infants, dries up and contracts their nerves."

"He that drinks up double cups, is punished by the devils."

From this vulgar opinion of the nation, namely, that devils are the authors of such kind of diseases, one evangelist brings in the father of this child, saying of him he is lunatic, another, he hath a spirit. He had been dumb and deaf from his birth; to that misery was added a phrensy, or a lycanthropy, which kind of disease it was not unusual with the nation to attribute to the devil; and here, in truth, a devil was present.

[O faithless and perverse generation, &c.] The edge of these words is levelled especially against the scribes (see Mark 9:14); and yet the disciples escaped not altogether untouched.

Christ and his three prime disciples being absent, this child is brought to the rest to be healed: they cannot heal him, partly, because the devil was really in him; partly, because this evil had adhered to him from his very birth. Upon this the scribes insult and scoff at them and their master. A faithless and perverse generation, which is neither overcome by miracles, when they are done, and vilify, when they are not done! The faith of the disciples (v 20) wavered by the plain difficulty of the thing, which seemed impossible to be overcome, when so many evils were digested into one, deafness, dumbness, phrensy, and possession of the devil: and all these from the cradle.

[Faith as a grain of mustard seed, &c.] As a seed of mustard, or as a drop of mustard, in Talmudic language. See chapter 13:23.

[Ye shall say to this mountain, &c.] See what we note at chapter 21:21.

[This kind goeth not out but by prayer and fasting.] It is not much unlike this, which is said, By reason of an evil spirit a singular or religious man may afflict himself with fastings.

[They that receive the (didrachma) tribute-money.] Two things persuade me that this is to be understood of the half-shekel, to be yearly paid into the treasury of the Temple:

1. The word itself whereby this tribute is called, Concerning this, thus Josephus writes: "He laid a tax upon all the Jews wheresoever they were, namely, two drachms: commanding every one, of whatever age, to bring it into the Capitol, as before they had paid it into the Temple at Jerusalem." And Dion Cassius of the same thus, "He commanded all to bring the didrachm yearly to Jupiter Capitolinus."

The Seventy Interpreters, indeed, upon Exodus 30:13, render it half a didrachm; but adding this moreover, which is according to the holy didrachm. Be it so; the whole shekel was the holy didrachm: then let the half shekel be, the common didrachm. However, the thing is, he that paid the half-shekel, in the vulgar dialect, was called, he that paid the shekels; and that which is here said by Matthew, they that receive the didrachm, the Talmudists express they that demand or collect the shekels. The Targumists render that place, Exodus 3 [13], the half of the shekel; the reason of which see, if you please, in Maimonides. "The shekel (saith he) concerning which the Law speaks, did weigh three hundred and twenty grains of barley; but the wise men sometime added to that weight, and made it to be of the same value with the money Sela, under the second Temple, that is, three hundred eighty-four middling grains of barley." See the place and the Gloss.

2. The answer of Christ sufficiently argues that the discourse is concerning this tax, when he saith, He is son of that king for whose use that tribute was demanded: for, "from thence were bought the daily and additional sacrifices, and their drink offerings, the sheaf, the two loaves (Lev 23:17), the shewbread, all the sacrifices of the congregation, the red cow, the scapegoat, and the crimson tongue, which was between his horns," &c.

But here this objection occurs, which is not so easy to answer. The time of the payment of the half shekel was about the feast of the Passover; but now that time was far gone, and the feast of Tabernacles at hand. It may be answered, 1. That Matthew, who recites this story, observed not the course and order of time, which was not unusual with him, as being he among all the evangelists that most disjoints the times of the stories. But let it be granted that the order of the history in him is right and proper here, it is answered, 2. Either Christ was scarcely present at the Passover last past; or if he were present, by reason of the danger he was in by the snares of the Jews, he could not perform this payment in that manner as it ought to have been. Consider those words which John speaks of the Passover last past, chapter 6:4, "The Passover, a feast of the Jews, was near"; and chapter 7:1, "After these things Jesus walked in Galilee; for he would not walk any more in Jewry, because the Jews sought to kill him." 3. It was not unusual to defer the payment of the half shekels of this year to the year following, by reason of some urgent necessity. Hence it was, when they sat to collect and receive this tribute, the collectors had before them two chests placed; in one of which they put the tax of the present year, in the other of the year past.

But it may be objected, Why did the collectors of Capernaum require the payment at that time, when, according to custom, they began not to demand it before the fifteenth day of the month Adar? I answer, 1. It is certain there were, in every city, moneychangers to collect it, and, being collected, to carry it to Jerusalem. Hence is that in the tract cited, "The fifteenth day of the month Adar, the collectors sit in the cities," to demand the half shekel; "and the five-and-twentieth they sit in the Temple." 2. The uncertain abode of Christ at Capernaum gave these collectors no unjust cause of demanding this due, whensoever they had him there present; at this time especially, when the feast of Tabernacles was near, and they about to go to Jerusalem, to render an account, perhaps, of their collection.

But if any list to understand this of the tax paid the Romans, we do not contend. And then the words of those that collected the tribute, "Does not your master pay the didrachm?" seem to sound to this effect, "Is your master of the sect of Judas of Galilee?"

The former part of this chapter gives us an account of our Saviour's glorious transfiguration, he laid as it were the garments of frail humanity and mortality aside for a little time, and assuming to himself the robes of majesty and glory, the rays of his divinity darted forth, his face shined with a pleasing brightness, and his raiment with such a glorious lustre, as did at once both dazzle and delight the eyes of the beholders.

Here observe, 1. The reasons of our Lord's transfiguration,

1. To demonstrate and testify the truth of his divinity; that he was Christ the Son of the living God; according to St. Peter's confession just before. This divine glory was an evidence of his divine nature.

2. Christ was thus transfigured, to prefigure the glory of his second coming to judgment, when he shall be admired of his saints, as here he was admired by 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? Why these three?

1. This transfiguration was a type and shadow of the glory of heaven: Christ therefore vouchsafes the earnest and first fruits of that glory only to saints; upon whom he intended to bestow the full harvest.

2. Three disciples were witnesses sufficient to testify this miracle. Judas was unworthy of this favour, yet lest he should murmur or be discontented at his being left out, others are also left out besides him.

3. These three, rather than others; because,

1. These disciples are more eminent for grace, zeal, and love to Christ; and, consequently, are most highly dignified and honoured by him. The most eminent manifestations of glory, are made by God to those that are most eminent in grace.

2. These three were witnesses of Christ's agony and passion, to prepare them for which, they are here made witnesses of his transfiguration. This glorious vision from Mount Tabor fitted them to abide the terrors of mount Calvary.

Learn, that those whom God singles out for the greatest trials, he will sit beforehand with the best enablements.

Observe here, the glorious attendance upon our Saviour at his glorious transfiguration; they were two men, Moses and Elias. This being but a glimpse of Christ's glory, not a full manifestation of it, only two of the glorified saints attend upon Christ at it; when he shall come in his full glory, ten thousand of thousands shall attend him. These two attendants were two men, not two angels; because men were more nearly concerned in what was done; they were not only spectators but partners. Man's restoration was Christ's principal aim: the angels' confirmation his less principal design. But why Moses and Elias?

1. Moses the giver of the law, and Elias the chief of the prophets, attending both upon Christ, did shew the consent of the law and the prophets with Christ,and their fulfilling and accomplishment in him.

2. Because these two were the most laborious servants of Christ, both adventured their lives in God's cause, and therefore are highly honoured by Christ. Such as honour him, he will honour.

Observe here, 1. The person supplicating, Peter. No doubt the other two, James and John, were much affected, but Peter is more fervent and forward; yet there is no arguing with the Papists from his fervency to his superiority; his personal prerogatives were not hereditary.

Observe, 2. The person supplicated, Jesus; not Moses, nor Elias; the disciples make no prayer, no suit to them, but to Christ only. Prayers to saints departed are both vain and unlawful.

Observe, 3. The supplication itself, and that was for their continuance where they were. It is good for us to be here. O what a ravishing comfort is the fellowship of the saints! but the presence of Christ among them renders their joys transporting.

Observe, 4. Their proffer of service to farther this continuance; Let us make three Tabernacles. This motion was well meant and devout. St. Peter will stick at no cost nor pains for the enjoyment of Christ's presence and his saints' company, yet was the motion unadvised and rash. St. Peter erred in desiring a perpetuity of that condition which was but transient and momentary. This vision was only a taste of Glory, not a full repast. He errs, in that he would bring down heaven to earth, and take up with Tabor instead of heaven. He errs, in that he would enter upon the possession of heaven's glory, without suffering, and without dying. Peter would be clothed upon, but was not willing to be unclothed.

Learn, 1. That a glimpse of glory is enough to wrap a soul into ecstasy, 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: we would fain have the heavenly glory come down to us, but we are unwilling to go by death to that; we know not what we say, when we talk of felicity in tabernacles upon earth.

Observe here, 1. A cloud was put before the disciples' eyes, for two reasons.

1. To allay the lustre and resplendency of that glory which they were swallowed up with. As we cannot look upon the sun in its full brightness, but under a cloud by reflection; so the glory of heaven is insupportable, till God veils it and shelters us from the surcharge of it.

2. A cloud overshadows them, to hinder their farther prying and looking into the glory. We must be content to behold God here through a cloud darkly, ere long we shall see him face to face.

Observe, 2. The testimony given by God the Father out of the cloud concerning Jesus Christ his son: This is my beloved Son, in whom I am well pleased.

Here note, 1. The dignity of his person, he is a son, therefore, for nature coessential, for dignity coequal, for duration coeternal, with the Father; and a beloved son, because of his likeness and conformity to him. A father's likeness is the cause of love; a unison of wills causes a mutual endearing of affections.

Note, 2. The excellency of his mediation, In whom I am well pleased. Christ in himself was most pleasing to God the Father, and in and through him he is wll pleased with all believers. Christ's mediation for us makes God appeasable to us.

Note, 3. The authority of his doctrine: Hear him, not Moses and Elias, who were servants, but Christ my Son, whom I have commissioned to be the great Prophet and Teacher of my church: therefore adore him as my Son, believe in him as your Saviour, and hear him as your lawgiver. He honours Christ most, that obeys him the best. The obedient ear honours Christ more than either the gazing eye, the adoring knee, or the applauding tongue. This is my beloved Son, hear him.

Observe here, 1. The effect which this voice from heaven had upon the apostles, it cast them into a passion of horror and amazement. They were sore afraid, and fell on their face.

Learn thence, that such is the majesty and glory of God, that man in his sinful state cannot bear so much as a glimpse of it, without great consternation and fear. How unable is man to hear the voice of God! and yet how ready to despise the voice of man; If God speaks by himself, his voice is too terrible; if he speaks by his ministers, it is too contemptible.

Observe, 2. The person by whom the disciples were recovered out of these amazing fears unto which they were cast; namely, by Christ: Jesus came and said, Be not afraid. It is Christ alone who can raise and comfort those whom the terrors of the Almighty have dejected and cast down.

Observe, 3. The manner how Christ recovered them out of this passionate amazement, it was three-fold:

1. By his gracious approach, he came unto them. Christ will come with comfort unto his children, when they are disabled from coming to him with comfort.

2. By his comfortable touch; He came and touched them. Christ comforts believers by a real and close application of himself unto them. An unapplied Christ saves none, comforts none.

3. By his comforting voice, He said, Be not afraid. It is a word of assurance, that there is no ground or cause of fear; and it is a word of assistance. It is verbum operatorium: he that said unto them, Arise, Be not afraid, did by his spirit breathe life, and convey strength into their souls, to enable them to arise.

Observe, 4. The strict injunction given by Christ to his disciples, not to publish or proclaim this vision till after his resurrection, for two reasons:

1. Lest it should hinder his passion; for had the rulers of the world known him to be the Lord of life and glory, they would not have crucified him; therefore Christ purposely concealed his deity to give way to his passion.

2. Christ being now in a state of humiliation, would have his majesty veiled, his glory concealed, and consequently forbids that the glorious vision of his transfiguration should be published and accordingly charges his disciples, That they tell the vision to no man till he was risen.

As if Christ had said, Tell no man the things which you have seen; not the residue of the disciples, That they tell the vision to no man till he was risen.

As if Christ had said, Tell no man the things which you have seen; not the residue of the disciples, that they be not troubled, that they were not admitted to see with you; nor those believers which now follow me, that they be not scandalized at my sufferings after so glorious a transfiguration.

Here we have the disciples' question, and our Saviour's answer. They ask our Saviour, how the observation of the Jewish doctors holds good, that Elias must come before the Messias come? We see the Messias, but we see no Elias; our Saviour answers, that Elias was come already: Not Elijah in person, but one in the spirit and powers of Elias; one of his spirit and temper; to wit, John the Baptist, who was prophesied of under the name of Elias. And great indeed was the resemblance between the Elias of the Old Testament, and of the New, namely John the Baptist; they were both born in bad times; they were both zealous for God and religion; they were both undaunted reprovers of the faults of princes; and they were both hated and implacably persecuted for the same.

Learn, that hatred and persecution, even unto death, has often been the lot and portion of such as have had the zeal and courage to reprove the faults of princes; Elias is come, and they did unto him whatsoever they would.

Observe here, 1. A sick patient brought to Christ, the great physician, for cure and healing. A lunatic, that is, a person, at certain times of the moon, afflicted with the falling sickness.

2. This sickness of his was aggravated by Satan, who bodily possessed him, and cruelly cast him into the fire and into the water, but rather for torture than dispatch.

O how does Satan, that malicious tyrant, rejoice in doing hurt to mankind! Lord, abate his power, since his malice will not be abated.

Observe, 3. The person who brought him forth for cure, his compassionate father, who kneeled down and cried out, need will make a person both humble and eloquent. Everyone has a tongue to speak for himself; happy is he that keeps a tongue for others.

4. The physicians that he was first brought unto: first, to the disciples; and when they could not cure him, then to Jesus. We never apply ourselves importunately to the God of power, till we begin to despair of the creature's help.

These words are a severe rebuke given by Chrsit to his own disciples.

Where, observe, The person upbraided, his discples: and the sin upbraided with, unbelief. O faithless generation! Yet was it not the total want of faith, but the weakness and imperfection of faith, that they were upbraided with and reproved for.

Hence learn, 1. That secret unbelief may lie hid and undiscerned in a person's heart, which neither others nor himself may take notice of, until some trial doth discover it. The disciples were not sensible of that unbelief which lay hid in them, till this occasion did discover it.

Learn, 2. That the great obstacle and obstruction of all blessings, both spiritual and temporal, coming to us, is our unbelief: O faithless generation! Others conceive that these words were not spoken to the disciples but to the Scribes, which Mr 9:1-50. says, at this time were disputing with Christ's disciples, and perhaps insulting over them, as having found out a distemper which could not be cured by Christ's name and power; and these he called now, as he had done heretofore, a generation of vipers.

Observe here, With what facility and ease our Saviour cured this poor man, who was bodily possessed by Satan: with one word speaking, he delivered the distressed person from the malice and power of Satan.

Thence learn, That how long soever, and how strong soever Satan's possession has been in a person, Christ can eject and cast him out both easily and speedily.

Observe here, How ashamed the disciples were of this open rebuke given them by their Master; they privately ask him the case of their ill success, Why they could not cast out Satan, according to the power promised them to work miracles? Our Saviour tells them, that their power to work this miracle now failed them for a double reason.

1. For their unbelief, by which we are to understand the weakness of their faith, not the total want of faith.

2. Because they neglected the special means appointed by God, in order to that end, to wit, fasting and prayer: that is a fervour of devotion, joined with faith and fasting.

Thence learn, That fasting and prayer are two especial means of Christ's appointment, for enabling us victoriously to overcome Satan, and cast him out of ourselves and others. We must set an edge upon our faith by prayer, and upon our prayer by fasting.

Question. But what are we to understand by faith as a grain of mustard-seed?

Answer. 1. Some do thereby understand a faith that groweth and increaseth as a grain of mustard-seed, or a faith as strong and active in heart as mustard-seed is on the palate. And by removing mountains, understand the performing things that are most difficult; as if Christ had said, Did your faith increase as a grain of mustard-seed grows, it would enable you to surmount all difficulties whatsoever.

2. Others by faith as a grain of mustard-seed, understand, the least degree of sincere faith on God, it being a proverbial speech among the Jews, used pro reminima, for the least thing; as if Christ had said, "Had you the least measure of that faith which cast out fear and doubting of success in the discharge of your office, you might perform things most difficult, and even this faith in its effects would be mighty." Dr. Whitby.

Observable it is, how frequently our Saviour forewarned his disciples of his approaching sufferings. All was little enough to arm them against the scandal of the cross, and to reconcile them to the thought of what he was to suffer for them, and they were to suffer with him.

Learn, That we can never hear too much of the doctrine of the cross; nor can we be too often instructed in our duty to prepare for a suffering condition. As Christ went by his cross to his crown, from a state of abasement to a state of exultation, so must all his disciples and followers likewise.

Observe here, 1. The question put to Peter; Doth your master pay tribute? This tribute-money originally was a tax paid yearly by every Jew to the service of the temple, to the value of fifteen-pence a head. But when the Jews were brought under the power of the Romans, this tribute-money was paid to the emperor, and was changed from a homage-penny to God, to a tribute-penny to the conqueror. The collectors of htis tribute-money asked Peter, whether his master would pay it or not.

Observe, 2. The answer returned, positively and suddenly. He does pay. Peter consults not first with our Saviour, whether he would pay it; but knowing his readiness to render to all their due, he says, Yes. There was no truer paymaster of the king's dues, than he that was King of Kings. He preached it, and he practised it: Give unto Caesar the things that are Caesar's.

Yet Observe, 3. Our Saviour insinuates his own exemption, privilege, and freedom form paying this tribute-money, as he was the Son of God, the Universal King; subjects pay tribute, but king's children are free. Though Christ was free from paying tribute by a natural right, yet he would not be free by a voluntary dispensation.

Therefore Observe, To prevent all scandal and offence, he works a miracle, rather than the tribute money should go unpaid. Whether Christ by his almighty word created this piece of money in the mouth of the fish, (which was half a-crown for himself and St. Peter, who had a house in Capernaum, and was there to pay his poll) or whether Christ caused the fish to take up this piece of money at the bottom of the sea, is not necessary to enquire, nor possible to determine. Our duty is, reverentially to adore that Omnipotent Power, whcih could command the fish to be both his treasurer to keep his silver, and his purveyor to bring it to him.

2. Industriously to imitate his example, in shunning all occasions of offence, especially towards those whom God has place in sovereign authority over us.

Observe lastly, The poverty of our holy Lord, and his contempt of all worldly wealth and riches: he had not so much as fifteen pence by him to pay his poll. Christ would not honour the world so far as to have any part of it in his own possession. The best man that ever lived in the world had not a penny in his purse, nor a house to hide his head in, which he could call his own.

These verses contain one of the most remarkable events in our Lord’s earthly ministry, the event commonly called the transfiguration. The order in which it is recorded is beautiful and instructive. The latter part of the last chapter showed us the cross; here we are graciously allowed to see something of the coming reward. The hearts which have just been saddened by a plain statement of Christ’s sufferings are at once gladdened by a vision of Christ’s glory. Let us mark this. We often lose much by not tracing the connection between chapter and chapter in the Word of God.

There are some mysterious things, no doubt, in the vision here described. It must needs be so. We are yet in the body. Our senses are conversant with gross and material things; our ideas and perceptions about glorified bodies and dead saints must necessarily be vague and imperfect. Let us content ourselves with endeavoring to mark out the practical lessons which the transfiguration is meant to teach us.

In the first place we have in these verses a striking pattern of the glory in which Christ and his people will appear when he comes the second time.

There can be little question that this was one main object of this wonderful vision. It was meant to encourage the disciples by giving them a glimpse of good things yet to come. That face “shining as the sun” and that raiment “white as the light” were intended to give the disciples some idea of the majesty in which Jesus will appear to the world when he comes the second time, and all his saints with him. The corner of the veil was lifted up to show them their Master’s true dignity. They were taught that if he did not yet appear to the world in the guise of a King, it was only because the time for putting on his royal apparel was not yet come. It is impossible to draw any other conclusion from St. Peter’s language when writing on the subject. He says, with distict reference to the transfiguration, “we were eyewitnesses of his majesty.” (2 Peter 1:16)

It is good for us to have the coming glory of Christ and his people deeply impressed on our minds. We are sadly apt to forget it. There are few visible indications of it in the world: “We see not yet all things put under our Lord’s feet.” ( Hebrews 2:8 ). Sin, unbelief and superstition abound. Thousands are practically saying, “We will not have this man to reign over us.” It doth not yet appear what his people shall be; their crosses, their tribulations, their weaknesses, their conflicts, are all manifest enough, but there are few signs of their future reward. Let us beware of giving way to doubts in this matter: let us silence such doubts by reading over the history of the transfiguration. There is laid up for Jesus, and all that believe in him, such glory as the heart of man never conceived. It is not only promised, but part of it has actually been seen by three competent witnesses. One of them says, “We beheld his glory, the glory as of the only begotten of the father, ” ( John 1:14). Surely that which has been seen may well be believed.

In the second place we have in these verses an unanswerable proof of the resurrection of the body, and the life after death. We are told that Moses and Elijah appeared visibly in glory with Christ: they were seen in a bodily form. They were heard talking with our Lord. Fourteen hundred and eighty years had rolled round since Moses died and was buried; more than 900 years had passed away since Elijah “went up by a whirlwind into heaven:” yet here they are seen alive by Peter, James and John!

Let us lay firm hold on this part of the vision. It deserves close attention. We must all feel, if we ever think at all, that the state of the dead is a wonderful and mysterious subject. One after another we bury them out of our sight; we lay them in their narrow beds and see them no more, and their bodies become dust. But will they really live again? Shall we really see them any more? Will the grave really give back the dead at the last day? These are the questions that will occasionally come across the minds of some, in spite of all the plainest statements in the Word of God.

Now we have in the transfiguration the clearest evidence that the dead will rise again. We find two men appearing on earth, in their bodies, who had long been separate from the land of the living, and in them we have a pledge of the resurrection of all. All that have ever lived upon earth will again be called to life, and render up their account: not one will be found missing. There is no such thing as annihilation. All that have ever fallen asleep in Christ will be found in safekeeping: patriarchs, prophets, apostles, martyrs, down to the humblest servant of God in our own day. “Though unseen to us they all live to God.” “He is not a God of the dead, but of the living” ( Luke ). Their spirits live as surely as we live ourselves, and will appear hereafter in glorified bodies, as surely as Moses and Elijah in the mount. These are indeed solemn thoughts! There is a resurrection, and men like Felix may well tremble. There is a resurrection, and men like Paul may well rejoice.

In the last place we have in these verses a remarkable testimony to Christ’s infinite superiority over all that are born of woman.

This is a point which is brought out strongly by the voice from heaven which the disciples heard. Peter, bewildered by the heavenly vision and not knowing what to say, proposed to build three tabernacles, one for Christ, one for Moses and one for Elijah. He seemed, in fact, to place the law-giver and the prophet side by side with his divine Master, as if all three were equal. At once, we are told, the proposal was rebuked in a marked manner. A cloud covered Moses and Elijah, and they were no more seen. A voice at the same time came forth from the cloud, repeating the solemn words made use of at our Lord’s baptism, “This is my beloved Son, in whom I am well pleased; hear ye him!” That voice was meant to teach Peter that there was One there far greater than Moses or Elijah. Moses was a faithful servant of God; Elijah was a bold witness for the truth: but Christ was far above either one or the other. He was the Saviour to whom law and prophets were continually pointing; he was the true prophet to whom all were commanded to hear ( Deuteronomy ). Moses and Elijah were great men in their day, but Peter and his companions were to remember that in nature, dignity and office they were far below Christ. He was the true sun: they were the stars depending daily on his light. He was the root: they were the branches. He was the Master: they were the servants. Their goodness was all derived: his was original and his own. Let them honor Moses and the prophets as holy men, but if they would be saved they must take Christ alone for their Master, and glory only in him. “Hear ye him.”

Let us see in these words a striking lesson to the whole church of Christ. There is a constant tendency in human nature to “hear man.” Bishops, priests, deacons, popes, cardinals, councils, presbyterian preachers and independent ministers are continually exalted to a place which God never intended them to fill, and made practically to usurp the honor of Christ. Against this tendency let us all watch, and be on our guard. Let these solemn words of the vision ever ring in our ears: “Hear ye Christ.”

The best of men are only men at their very best. Patriarchs, prophets, and apostles, martyrs, fathers, reformers, puritans—all, all are sinners, who need a Saviour: holy, useful, honorable in their place, but sinners after all. They must never be allowed to stand between us and Christ. He alone is the Son, with whom the Father is well pleased; he alone is sealed and appointed to give the bread of life; he alone has the keys in his hands: “God over all, blessed forever!” ( Romans 9:5 ). Let us take heed that we hear his voice and follow him; let us value all religious teaching just in proportion as it leads us to Christ. The sum and substance of saving religion is to “hear Christ.”

We read in this passage another of our Lord’s great miracles. He heals a young man lunatic and possessed with a devil.

The first thing we see in these verses is a lively emblem of the awful influence sometimes exercised by Satan over the young. We are told of a certain man’s son, who was “lunatic and sore vexed.” We are told of the evil spirit pressing him on to the destruction of body and soul: “Oftimes he falleth into the fire and oft into the water.” It was one of those cases of Satanic possession which, however common in our Lord’s times, in our own day is rarely seen; but we can easily imagine that, when they did occur, they must have been peculiarly distressing to the relations of the afflicted. It is painful enough to see the bodies of those we love wracked by disease: how much more painful must it have been to see body and mind completely under the influence of the devil! “Out of hell,” says Bishop Hall, “there could not be greater misery.”

But we must not forget that there are many instances of Satan’s spiritual dominion over young people which are quite as painful, in their way, as the case described in this passage. There are thousands of young men who seem to have wholly given themselves up to Satan’s temptations, and to be led “captive at his will” (2 Timothy ). They cast off all fear of God, and all respect for his commandments; they serve divers lusts and pleasures; they run wildly into every excess of riot; they refuse to listen to the advice of parents, teachers or ministers; they fling aside all regard for health, character or worldly respectability. They do all that lies in their power to ruin themselves, body and soul, for time and eternity: they are willing bond-slaves of Satan. Who has not seen such young men? They are to be seen in town and in country; they are to be found among rich and among poor. Surely such young men give mournful proof that although Satan nowadays seldom has possession of people’s bodies, he still exercises a fearful dominion over some men’s souls.

Yet even about such young men as these be it remembered we must never despair. We must call to mind the almighty power of our Lord Jesus Christ. Bad as this boy’s case was of whom we read in these verses, he was “cured from the very hour” that he was brought to Christ! Parents, and teachers and ministers should go on praying for young men, even at their worst. Hard as their hearts seem now, they may yet be softened: desperate as their wickedness now appears, they may yet be healed. They may yet repent and be converted, like John Newton, and their last state prove better than their first. Who can tell? Let it be a settled principle with us when we read our Lord’s miracles never to despair of the conversion of any soul.

In the second place we see in these verses a striking example of the weakening effect of unbelief. The disciples anxiously inquired of our Lord, when they saw the devil yielding to his power, “Why could not we cast himout?” They received an answer full of the deepest instruction: “Because of your unbelief.” Would they know the secret of their own sad failure in the hour of need? It was want of faith.

Let us ponder this point well and learn wisdom. Faith is the key to success in the Christian warfare. Unbelief is the sure road to defeat. Once let our faith languish and decay, and all our graces will languish with it. Courage, patience, long-suffering and hope will soon wither and dwindle away: faith is the root on which they all depend. The same Israelites who at one time went through the Red Sea in triumph, at another time shrunk from danger like cowards when they reached the borders of the promised land. Their God was the same who had brought them out of the land of Egypt; their leader was the same Moses who had worked so many wonders before their eyes; but their faith was not the same. They gave way to shameful doubts of God’s love and power. “They could not enter in because of unbelief” (Hebrews 3:19).

In the last place we see in these verses that Satan’s kingdom is not to be pulled down without diligence and pains. This seems to be the lesson of the verse which concludes the passage we are now considering: “This kind goeth not out but by prayer and fasting.” A gentle rebuke to the disciples appears to be implied in the words. Perhaps they had been too lifted up by past successes; perhaps they had been less careful in the use of means in their Master’s absence than they were under their Master’s eye. At any rate they receive a plain hint from our Lord that the warfare against Satan must never be lightly carried on. They are warned that no victories are to be won easily over the prince of this world. Without fervent prayer and diligent self-mortification, they would often meet with failure and defeat.

The lesson here laid down is one of deep importance. “I would,” says Bullinger, “that this part of the Gospel pleased us as much as those parts which concede liberty.” We are all apt to contract a habit of doing religious acts in a thoughtless, perfunctory way. Like Israel, puffed up with the fall of Jericho, we are ready to say to ourselves, “The men of Ai are but few.” (Joshua 7:3); “There is no need to put forth all our strength.” Like Israel, we often learn by bitter experience that spiritual battles are not to be won without hard fighting. The ark of the Lord must never be handled irreverently; God’s work must never be carelessly done.

May we all bear in mind our Lord’s words to his disciples, and make a practical use of them. In the pulpit and on the platform, in the Sunday school and in the district, in our use of family prayers and in reading our own Bibles, let us diligently watch our own spirit. Whatever we do, let us do it with our might (Ecclesiastes 9:10). It is a fatal mistake to underrate our foes. Greater is he that is for us than he that is against us, but, for all that, he that is against us is not to be despised. He is the “prince of this world” (John ); he is a “strong man, armed, keeping his house” keeping his house, who will not “go out” and part with his goods without a struggle. “We wrestle not against flesh and blood, but against principalities and powers, (Ephesians 6:12). We have need to take the whole armor of God, and not only to take it, but to use it too. We may be very sure that those who win most victories over the world, the flesh and the devil are those who pray most in private and keep under their bodies and bring them into subjection.( 1 Corinthians 9:27 ).

These verses contain a circumstance in our Lord’s history which is not recorded by any of the evangelists excepting St. Matthew. A remarkable miracle is worked in order to provide payment of the tribute money required for the service of the temple. There are three striking points in the narrative which deserve attentive observation.

Let us in the first place observe our Lord’s perfect knowledge of everything that is said and done in this world. We are told that “those who received tribute money came to Peter and said, ‘Does not your master pay tribute? he sayeth”yes.” It is evident that our Lord was not present when the question was asked and the answer given; and yet no sooner did Peter come into the house than our Lord asked him, “What thinkest thou Simon of whom do the kings of the earth take custom or tribute?” He howed that he was as well acquainted with the conversation as if he had been listening or standing by.

There is something unspeakably solemn in the thought that the Lord Jesus knows all things. There is an eye that sees all our daily conduct; there is an ear that hears all our daily words. All things are naked and opened unto the eyes of him with whom we have to do. Concealment is impossible; hypocrisy is useless. We may deceive ministers; we may impose upon our relations and neighbors: but the Lord sees us through and through. We cannot deceive Christ.

We ought to endeavor to make practical use of this truth. We should strive to live as in the Lord’s sight and, like Abraham, to “walk before” him ( Genesis 17:1 ). Let it be our daily aim to say nothing we would not like Christ to hear, and to do nothing we would not like Christ to see. Let us measure every difficult question as to right and wrong by one simple test: “How would I behave if Jesus were standing by my side?” Such a standard is not extravagant and absurd. It is a standard that interferes with no duty or relation of life; it interferes with nothing but sin. Happy is he that tries to realize his Lord’s presence, and to do all and say all as unto Christ.

Let us observe in the next place our Lord’s almighty power over all creation. He makes a fish his paymaster: he makes a dumb creature bring the tribute money to meet the collector’s demand. Well says Jerome , “I know not which to admire most here, our Lord’s foreknowledge or his greatness.”

We see here a literal fulfillment of the Psalmist’s words: “Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas” (Psalm 8:6–8).

Here is one among many proofs of the majesty and greatness of our Lord Jesus Christ. He only who first created could at his will command the obedience of all his creatures. “By him were all things created. - by him all things consist.” (Col.1:16-18) The believer who goes out to do Christ’s work among the heathen may safely commit himself to his Master’s keeping: he serves one who has all power, even over the beasts of the earth. How wonderful the thought that such an almighty Lord should condescend to be crucified for our salvation! How comfortable the thought that when he comes again the second time he will gloriously manifest his power over all created things to the whole world: “the wolf and the lamb shall feed together, and the lion shall eat straw like the bullock, and but dust shall be the serpent’s meat.” (Isaiah 65:25).

In the last place let us observe in these verses our Lord’s willingness to make concessions, rather than give offense. He might justly have claimed exemption from the payment of this tribute money. He, who was Son of God, might fairly have been excused from paying for the maintenance of his Father’s house; he who was “greater than the temple” might have shown good cause for declining to contribute to the support of the temple. But our Lord does not do so. He claims no exemption. He desires Peter to pay the money demanded. At the same time he declares his reasons: it was to be done “lest we should offend them.” “A miracle is worked,” says Bishop Hall, “rather than offend even a tax collector.”

Our Lord’s example in this case deserves the attention of all who profess and call themselves Christians. There is deep wisdom in those five words, “lest we should offend them.” They teach us plainly that there are matters in which Christ’s people ought to sink their own opinions and submit to requirements which they may not thoroughly approve, rather than give offence and “hinder the gospel of Christ” God’s rights, undoubtedly we ought never to give up: but we may sometimes safely give up our own. It may sound very fine and seem very heroic to be always standing out tenaciously for our rights! But it may well be doubted, with such a passage as this, whether such tenacity is always wise, and shows the mind of Christ. There are occasions when it shows more grace in a Christian to submit than to resist.

Let us remember this passage as citizens and subjects. We may not like all the political measures of our rulers; we may disapprove of some of the taxes they impose. But the grand question after all is, Will it do any good to the cause of religion to resist the powers that be? Are their measures really injuring our souls? If not, let us hold our peace, “lest we should offend them.” “A Christian,” says Bullinger, “never ought to disturb the public peace for things of mere temporary importance.”

Let us remember this passage as members of a church. We may not like every jot and tittle of the forms and ceremonies used in our communion; we may not think that those who rule us in spiritual matters are always wise: but after all, are the points on which we are dissatisfied really of vital importance? Is any great truth of the Gospel at stake? If not, let us be quiet, lest we should offend them.

Let us remember this passage as members of society. There may be usages and customs in the circle where our lot is cast, which to us as Christians are tiresome, useless and unprofitable: but are they matters of principle? Do they injure our souls? Will it do any good to the cause of religion if we refuse to comply with them? If not, let us patiently submit, “lest we should offend them.”

Well would it be for the church and the world if these five words of our Lord had been more studied, pondered and used! Who can tell the damage that has been done to the cause of the Gospel by morbid scrupulosity, and conscientiousness, falsely so called! May we all remember the example of the great apostle of the Gentiles: “we suffer all things lest we should hinder the gospel of Christ” (1 Corinthians 9:12).