Matthew · Chapter 17

V. 1. A high mountain-Probably Mount Tabor. Mark 9:2; Luke 9:28.

Verse 1. After six days] Mark 9:2, has the same number; but Luke says, Luke 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 favour prepare for, and entitle to, great services and great conflicts. The same three were made witnesses of his agony in the garden, Matthew 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, Luke 9:28.

Verses 1, 2. After six days — Reckoning exclusively from that in which the discourse recorded in the preceding chapter was delivered, to that on which the transfiguration took place, or, including those two days, about eight days after, as Luke has it: Jesus taketh Peter, James, and John his brother — The three disciples whom he honoured with a peculiar intimacy, (see Mark 5:37; and Matthew 26:37,) and bringeth them up into a high mountain apart — From the people and his other disciples. Jerome tells us, that there was a tradition in his days, handed down from the times of the apostles, that this was mount Tabor, famed in ancient history for the victory which Deborah and Barak gained over Sisera, Judges 4:14. Dr. Macknight, however, thinks “the order of the history determines the transfiguration to some mountain not far from Cesarea Philippi, rather than to Tabor, which was situated in the south of Galilee. For after the transfiguration, it is said, Mark 9:30, that they departed and passed through Galilee, and then came to Capernaum. Now it is not very probable that the evangelist would in this manner have narrated our Lord’s journey from the mount of transfiguration to Capernaum, if that mountain had been in Galilee, the region in which Capernaum stood. Yet upon the faith of the tradition mentioned above, the Christians very early built a monastery and church on the top of Tabor, which church was dedicated to Jesus and his two attendants, Moses and Elias. And from 2 Peter 1:18, they called the mountain itself, the holy mountain. And he was transfigured before them — Namely, before these three disciples. It was necessary that so remarkable an occurrence should be supported by sufficient witnesses; and hence it was that the three above mentioned were chosen, because so many were required among the Jews to establish a fact, and no more were chosen, because this number was sufficient. The word metemorfwqh, rendered here, transfigured, may either imply that there was a transformation made in the substance of his body, according to the import of the word in Ovid, and other writers; or that the outward appearance only of his body was altered, which seems most probable from the expression used by Luke, who says, to eidov tou proswpou autou eteron, the appearance of his countenance, or person: was changed: and this change, according to that evangelist, took place while he was praying, chap. 9:29. And his face did shine as the sun — Became radiant and dazzling, and shone like the sun in its unclouded, meridian clearness; and so was incomparably more glorious than the face of Moses at the giving of the law. And his raiment was white as the light — Became, says Mark, shining exceeding white, as snow, so as no fuller on earth could white it. Was white and glistering, says Luke, or white as lightning, as leukov exastraptwn properly signifies. It seems it was bright and sweetly refulgent, but in a degree inferior to the radiancy of his countenance. “The indwelling Deity,” says Mr. Wesley, “darted out its rays through the veil of his 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 his glory, but became white and glistering as the very light, with which he covered himself as with a garment.”

§ 75. — THE TRANSFIGURATION, 1-12.

1. After six days — Luke says “about eight days;” that is, after the conversation mentioned in the last chapter. Luke counts and Matthew omits the first and last days. Taketh… bringeth them. He selects and leads them. Peter, James, and John — The rock and the two sons of thunder. They were the select three of several occasions. Their traits of character rendered them capable of special revelations and manifestations. (Mark 5:37; Matthew 26:27; Luke 8:51.) Into a high mountain — It was formerly supposed to be Tabor, in Galilee; but as our Lord on coming down immediately joins the other disciples, and seems not to have left the region of Cesarea Philippi for Galilee until after the curing of the demoniac, (Mark 9:30,) so distant a mountain as Tabor can hardly have been the scene. Hermon, called Great Hermon, northeast of Gennesaret, is now considered by scholars as the more probable locality. “It is impossible to look up from the plain to the towering peaks of Hermon, almost the only mountain which deserves the name in Palestine, and not be struck with its appropriateness to the scene. That magnificent height, mingling with all the views of Northern Palestine, from Shechem upwards, though often alluded to as the northern barrier of the Holy Land, is connected with no historical event in the Old or New Testament. Yet this fact of its rising high above all the other hills of Palestine, and of its setting the last limit to the wanderings of Him who was sent only to the lost sheep of the house of Israel, concurs with the supposition which the words of the Scripture narrative inevitably force upon us. High up on its southern slopes there must be many a point where the disciples could be taken ‘apart by themselves.’ Even the transient comparison of the celestial splendour with the snow, where alone it could be seen in Palestine, should not, perhaps, be wholly overlooked.” — Stanley.

1 The transfiguration of Christ. 14 He healeth the lunatic, 22 foretelleth his own passion, 24 and payeth tribute.

CHAPTER 17. Verse 1. And after six days. — St. Luke says “about wsei, eight days,” including the day on which the preceding transactions took place, and the day of his ascent to the mountain, wsei indicating that the time mentioned was not fully completed.

Peter, James, and John. — This James was a son of Zebedee, the same who was afterward slain by Herod; not James the Less, the author of the epistles. John was the beloved disciple, and brother of James. These three disciples were chosen to be witnesses of some of the most remarkable facts in the history of our Lord; and especially of the transfiguration and the agony in the garden; scenes which from their nature demanded privacy, and which yet it was most important to establish by the testimony of two or three witnesses.

A high mountain. — This, by tradition, is said to have been Mount Tabor; but nothing is more uncertain. That it was not far distant from Cesarea Philippi, is probable. It was our Lord’s custom, contrary to that of the Jews, generally to select high mountains for prayer. The motive might be to secure greater privacy. This was the evident reason here; for he allowed only three of his disciples to accompany him, designing that the knowledge of the transaction which followed should be deposited solely with them until after his resurrection.

V. 2. 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.

Verse 2. Was transfigured] That fulness 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, Matthew 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. Bezæ, some of the ancient versions, and several of the fathers, read wv ciwn, as snow; and this is the reading in Mark 9:3.

Verses 1, 2. After six days — Reckoning exclusively from that in which the discourse recorded in the preceding chapter was delivered, to that on which the transfiguration took place, or, including those two days, about eight days after, as Luke has it: Jesus taketh Peter, James, and John his brother — The three disciples whom he honoured with a peculiar intimacy, (see Mark 5:37; and Matthew 26:37,) and bringeth them up into a high mountain apart — From the people and his other disciples. Jerome tells us, that there was a tradition in his days, handed down from the times of the apostles, that this was mount Tabor, famed in ancient history for the victory which Deborah and Barak gained over Sisera, Judges 4:14. Dr. Macknight, however, thinks “the order of the history determines the transfiguration to some mountain not far from Cesarea Philippi, rather than to Tabor, which was situated in the south of Galilee. For after the transfiguration, it is said, Mark 9:30, that they departed and passed through Galilee, and then came to Capernaum. Now it is not very probable that the evangelist would in this manner have narrated our Lord’s journey from the mount of transfiguration to Capernaum, if that mountain had been in Galilee, the region in which Capernaum stood. Yet upon the faith of the tradition mentioned above, the Christians very early built a monastery and church on the top of Tabor, which church was dedicated to Jesus and his two attendants, Moses and Elias. And from 2 Peter 1:18, they called the mountain itself, the holy mountain. And he was transfigured before them — Namely, before these three disciples. It was necessary that so remarkable an occurrence should be supported by sufficient witnesses; and hence it was that the three above mentioned were chosen, because so many were required among the Jews to establish a fact, and no more were chosen, because this number was sufficient. The word metemorfwqh, rendered here, transfigured, may either imply that there was a transformation made in the substance of his body, according to the import of the word in Ovid, and other writers; or that the outward appearance only of his body was altered, which seems most probable from the expression used by Luke, who says, to eidov tou proswpou autou eteron, the appearance of his countenance, or person: was changed: and this change, according to that evangelist, took place while he was praying, chap. 9:29. And his face did shine as the sun — Became radiant and dazzling, and shone like the sun in its unclouded, meridian clearness; and so was incomparably more glorious than the face of Moses at the giving of the law. And his raiment was white as the light — Became, says Mark, shining exceeding white, as snow, so as no fuller on earth could white it. Was white and glistering, says Luke, or white as lightning, as leukov exastraptwn properly signifies. It seems it was bright and sweetly refulgent, but in a degree inferior to the radiancy of his countenance. “The indwelling Deity,” says Mr. Wesley, “darted out its rays through the veil of his 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 his glory, but became white and glistering as the very light, with which he covered himself as with a garment.”

Verse 2. He was transfigured before them. Metamorfwqh, was transformed before them. Matthew, Mark, and Luke record this vision; and name the three selected witnesses. Peter had just confessed the Divinity of the Lord, and received a blessing. James, the first martyr of the twelve, and John, had been surnamed sons of thunder. Now they were admitted to see the glory which the twelve had confessed; and it was, as it would seem, afore to prepare them to attest the agony of the Lord in the garden. His face did shine as the sun. The indwelling godhead burst forth with the visible splendour of uncreated glory, so as to make the three apostles, though familiar with miracles, fall to the ground.

2. Transfigured — Changed in appearance. Luke tells us that our Lord was praying when the glory began. Before them — As they stood lost in wonder at the phenomenon. It was no transient glimpse. It was a full steady splendour. His face did shine — Compare this with this description of the resurrection glory, when “his countenance was like lightning and raiment white as snow.” Compare also his appearance to John, Revelation 1:3-16. Raiment — Luke says it was “white and glistening.” Mark, “shining exceeding white as snow.” That is, his person was shining and his apparel was white.

Verse 2. And was transfigured before them. — The word signifies a change of form or appearance, which change is immediately described, his face did shine as the sun, and his raiment was white as the light; or, as Mark and Luke express it, “The fashion of his countenance was altered, and his raiment was white and glistering, exceeding white as snow.” The light therefore with which he was invested appears to have penetrated his garments themselves, and to have arrayed his whole form with intense and dazzling splendour.

V. 3. 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.

Verse 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, 2 Kings 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, 1 Corinthians 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, Matthew 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, Luke 9:31, that Moses and Elijah conversed with our Lord on his death, which he was about to accomplish, (plhroun to fulfil,) because in it, all the rites, ceremonies, and sacrifices of the law, as well as the predictions of the prophets, were fulfilled.

Verses 3, 4. And behold — To heighten the grandeur and solemnity of the scene; there appeared unto them — That is, unto the disciples as well as Jesus; Moses and Elias — Luke says, two men, which were Moses and Elias, and Mark, Elias with Moses. Moses, the great lawgiver of the Jews, and Elijah, who had been a most zealous restorer and defender of the law, appeared in the glories of immortality, wherewith the blessed above are adorned: talking with him — And, according to Luke, the subject of their conversation was, the decease which he should accomplish at Jerusalem, that is, his departure out of the present life, or the sufferings and death whereby he was to atone for sin, and effect the redemption of mankind: a subject the most important of all others, and therefore the most proper to employ the thoughts and tongues of these illustrious personages, the most illustrious, certainly, that had ever met together on earth in one place. But the three disciples were seized with an irresistible drowsiness, and fell into a deep sleep. They awoke, however, time enough to see Christ’s glory, and that of the two men who stood with him. Probably the streams of light which issued from Christ’s body, especially his countenance, and the voices of Moses and Elias talking with him, made such an impression on their senses as to awake them. Lifting up their eyes, therefore, they must have been amazed beyond measure when they beheld their Master in the majesty of his transfigured state, and his illustrious attendants, whom they might know to be Moses and Elias by revelation, or by what they said, or by the appellations which Jesus gave them in speaking to them. Peter, particularly, being both afraid and glad at the glorious sight, was in the utmost confusion. Nevertheless, the forwardness of his disposition prompted him to say something, and just as Moses and Elias were departing from Jesus, he said, Lord, it is good for us to be here — So doubtless they found it. Both before and after this transfiguration they had many refreshing seasons with their Master, heard many ravishing sermons, and saw many wonderful miracles; yet in no place, and on no occasion but this, were they ever heard to say, It is good for us to be here. Peter fancied, doubtless, that Jesus had now assumed his proper dignity; that Elias was come, according to Malachi’s prediction; and that the kingdom was at length begun. Wherefore, in the first hurry of his thoughts, he proposed to provide some accommodation for Jesus and his august attendants, intending, perhaps, to bring the rest of the disciples, with the multitude, from the plain below, to behold his matchless glory. He thought this was better for his Master than to be killed at Jerusalem. He said, therefore, If thou wilt, let us make here three tabernacles — He says, three, not six, because the apostles desired to be with their Master. They were words of rapturous surprise, and, as Mark observes, very improper. But, perhaps, few in such an astonishing circumstance could have been perfectly masters of themselves.

Ver. 3. There appeared unto them Moses and Elias, talking with him. Talking of his decease which he should accomplish at Jerusalem. Luke 9:31. Here Moses, as the founder of the Hebrew nation, and Elijah, as the reformer; the one representing the law, the other the prophets, were the deputation to attest his passion, and witness the completion of the prophecies. Of what other subject should they speak, but of that which had been the theme of prophecy from the beginning?

3. There appeared… Moses and Elias — Alford well remarks: “The two who appeared to them were the representatives of the law and the prophets; both had been removed from this world in a mysterious manner — the one without death, the other by death indeed, but so that his body followed not the lot of the bodies of all; both, like the Greater One with whom they spoke, had endured that supernatural fast of forty days and nights; both had been on the holy mount in the visions of God. And now they came endowed with glorified bodies, before the rest of the dead, to hold converse with the Lord on that sublime event which had been the great central subject of all their teachings, and solemnly to consign into tits hands once and for all, in a symbolical and glorious representation, their delegated and expiring power. And then follows the divine Voice, as at the Baptism, commanding, however, here, in addition, the sole hearing and obedience of Him whose power and glory were thus testified.” How, it is asked, did the disciples recognize these celebrated personages? And some have answered that our Lord may have subsequently informed them. But it appears by verse 4 that Peter knew them at the time. The disciples may have learned their identity by the conversation; or, more probably still, the same elevation of spirit by which they were able to see them at all enabled them to know, as by intuition, who they were. Probably the risen saints, after the crucifixion, were known in the same way.

Verse 3. Talking with him. — St. Luke is more particular, and introduces the interesting circumstance, that they “spake of his decease which he should accomplish at Jerusalem.” See note on Luke 9:31.

V. 4. Let us make three tents-The words of rapturous surprise. He says three, not six: because the apostles desired to be with their Master.

Verse 4. Peter said-let us make, &c.] That is, when he saw Moses and Elijah ready to depart from the mount, Luke 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.

Verses 3, 4. And behold — To heighten the grandeur and solemnity of the scene; there appeared unto them — That is, unto the disciples as well as Jesus; Moses and Elias — Luke says, two men, which were Moses and Elias, and Mark, Elias with Moses. Moses, the great lawgiver of the Jews, and Elijah, who had been a most zealous restorer and defender of the law, appeared in the glories of immortality, wherewith the blessed above are adorned: talking with him — And, according to Luke, the subject of their conversation was, the decease which he should accomplish at Jerusalem, that is, his departure out of the present life, or the sufferings and death whereby he was to atone for sin, and effect the redemption of mankind: a subject the most important of all others, and therefore the most proper to employ the thoughts and tongues of these illustrious personages, the most illustrious, certainly, that had ever met together on earth in one place. But the three disciples were seized with an irresistible drowsiness, and fell into a deep sleep. They awoke, however, time enough to see Christ’s glory, and that of the two men who stood with him. Probably the streams of light which issued from Christ’s body, especially his countenance, and the voices of Moses and Elias talking with him, made such an impression on their senses as to awake them. Lifting up their eyes, therefore, they must have been amazed beyond measure when they beheld their Master in the majesty of his transfigured state, and his illustrious attendants, whom they might know to be Moses and Elias by revelation, or by what they said, or by the appellations which Jesus gave them in speaking to them. Peter, particularly, being both afraid and glad at the glorious sight, was in the utmost confusion. Nevertheless, the forwardness of his disposition prompted him to say something, and just as Moses and Elias were departing from Jesus, he said, Lord, it is good for us to be here — So doubtless they found it. Both before and after this transfiguration they had many refreshing seasons with their Master, heard many ravishing sermons, and saw many wonderful miracles; yet in no place, and on no occasion but this, were they ever heard to say, It is good for us to be here. Peter fancied, doubtless, that Jesus had now assumed his proper dignity; that Elias was come, according to Malachi’s prediction; and that the kingdom was at length begun. Wherefore, in the first hurry of his thoughts, he proposed to provide some accommodation for Jesus and his august attendants, intending, perhaps, to bring the rest of the disciples, with the multitude, from the plain below, to behold his matchless glory. He thought this was better for his Master than to be killed at Jerusalem. He said, therefore, If thou wilt, let us make here three tabernacles — He says, three, not six, because the apostles desired to be with their Master. They were words of rapturous surprise, and, as Mark observes, very improper. But, perhaps, few in such an astonishing circumstance could have been perfectly masters of themselves.

4. Good for us to be here — It was not a moment of terror but of bliss when Peter spoke this. Amid paradisaic company, and in an atmosphere of paradise, even amid this mountain forest something of the elevation of paradise fills his soul. Three tabernacles — Three tents, booths, or camps. Peter does not say palaces, although he would have held palaces, whether of cedar, marble, or solid gold, none too good for such residents. But the rugged and woody sides of snowy Hermon afforded no implements for the building of such structures, and he proposes tabernacles. Perhaps he intended a tabernacle not unlike that of Moses in the wilderness; the true purport of which was to be, as it were, the dwelling for the Shekinah, or divine presence. He will have these divine ones not disappear and go back to heaven or paradise. They shall remain there and make it a constant paradise. And there, rather than on Moriah, the temple-mount, shall be the divine presence.

Peter does not propose more than three tabernacles, though six persons are present. The three glorified ones are to be the residents, and for each an apostle for a servant.

The word tabernacle is derived from the Latin word taberna, a shop or shed. The tabernacle of Moses in the wilderness was a building of rectangular figure, about forty-five feet long, fifteen broad, and fifteen high, so constructed as to be taken down, transferred on the march, and again set up. It was a movable temple for God, which was enlarged upon the grandest scale upon a similar model, and completed in the temple of Solomon.

Verse 4. Let us make three tabernacles. — The three disciples had been asleep while Jesus was engaged in prayer, and when they awoke the scene of the transfiguration commenced, “and they saw his glory, and the two men that were with him;” and though “sore afraid,” though an indescribable awe rested upon them, it was yet mingled with so much solemn delight and satisfaction, that Peter wished to form three tents for the illustrious personages before him, that they might remain with them, and that they might enjoy the glory and felicity of this unexpected manifestation. This may be fairly interpreted to have been Peter’s meaning. As for the opinion of those who state that Peter now thought that his Master was about to assume his proper dignity, and to set up his visible and splendid kingdom, they assign to him ideas more definite than he at the time was capable of forming; for St. Luke says, “He knew not what he said;” he was in a bewildered state of mind, and expressed merely his wish that the persons and the scene should continue. By tabernacles are meant tents or booths, such as were made of the boughs of trees at the feast of tabernacles, to keep off heat or cold.

V. 5. Hear ye him-As superior even to Moses and the prophets. See Deuteronomy 18:17.

Verse 5. A bright cloud overshadowed them] Or as six MSS. and Ephraim read it, a cloud of light, nefelh fwtov; 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 epeskiasen 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, Ezekiel 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 colour of amber out of the midst of the fire; and in Ezekiel 1:28, he tells us that this was the appearance of the likeness of the glory of the Lord. See also Exodus 16:10; 40:33, &c.; Ezekiel 43:2, and 1 Chronicles 5:14. But it was generally in a thick, dark cloud, that God manifested himself under the law; see Exodus 19:9; 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, Hebrews 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, 2 Timothy 1:10. This is my beloved Son] outov estin o uiov mou o agaphtov, en w eudokhsa, 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, (eudokhsa,) 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 Deuteronomy 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.

Verses 5-8. While he yet spake, behold, a bright cloud overshadowed them — Such, probably, as took possession first of the tabernacle, and afterward of Solomon’s temple, when those holy places were consecrated. See Exodus 40:34; 1 Kings 8:10, 11; where we are told that the cloud filled the house of the Lord, so that the priests could not stand to minister, because of the cloud: for the glory of the Lord had filled the house of the Lord. This, it is well known, used to be termed the shechinah, or visible symbol of the divine presence. A similar cloud, it seems, now overshadowed Jesus and his two glorified attendants, and therefore is termed by Peter, 2d 2 Peter 1:17, the excellent glory. And behold a voice out of the cloud — Namely, the voice of God himself; This is my beloved Son, in whom I am well pleased — The same testimony which the Father bore to Jesus at his baptism, as recorded Matthew 3:17, where see the note. Thus, for the full confirmation of the disciples’ 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. Hear ye him — As superior even to Moses and the prophets. This command of the Father plainly alluded to Deuteronomy 18:15, and signified that Jesus was the prophet of whom Moses spake in that passage, and concerning whom he enjoined, Unto him shall ye hearken. Luke informs us that the three disciples feared as they (namely, as Moses and Elias) entered into the cloud; but now, at the very moment when they heard the voice coming from the cloud, probably as loud as thunder, (see John 12:29,) and full of divine majesty, such as mortal ears were unaccustomed to hear, they fell flat to the ground on their faces, being sore afraid; an effect which visions of this kind commonly had on the prophets and other holy men to whom they were given. See Genesis 15:12; Isaiah 6:5; Ezekiel 2:1; Daniel 10:8; Revelation 1:17. It seems human nature could not of itself support such manifestations of the divine presence. In this condition the three disciples continued till Jesus came and touched them, and, raising them up, dispelled their fears. And when they had lifted up their eyes (Mark says, When they had looked round about) they saw no man — Saw no man any more, says Mark, save Jesus only with themselves. In Luke we read, When the voice was passed, Jesus was found alone.

This transfiguration of our Lord was doubtless intended for the following, among several other very important purposes: 1st, To prevent his disciples from being offended at the depth of affliction into which they were soon to see him plunged. For their beholding him clothed with such glory would tend to establish them in the belief of his being the Messiah, notwithstanding the sufferings which he was to pass through; and the conference which he had with Moses and Elias concerning those sufferings, and the death in which they were to terminate, might make them sensible how agreeable it was to the doctrine of Moses and the prophets that the Messiah should be evil-entreated and die before he entered into his glory. 2d, To arm them for, and encourage them under, their own sufferings, by a demonstration of a future state, and a display of the felicity of that state. Here they see Moses, who had died in the land of Moab, and was buried in a valley in that land. Deuteronomy 34:5, alive in a state of glory. This then was a demonstration to them of the immortality of the soul, for Moses, it is certain, had not been raised from the dead with regard to his body, Christ being the first-fruits from the grave, or the first whose body rose to immortal life, as is evident from 1 Corinthians 15:20, 23; Acts 26:23; Colossians 1:18; Revelation 1:5. Here they also see Elijah, who indeed had not died, but had been translated, that is, as the apostle expresses it, had not been unclothed of the body, but clothed upon with an immortal body, or whose mortality had been swallowed up of life, 2 Corinthians 5:4. He was therefore in that state of glory in which the saints will be after the resurrection and the general judgment. The disciples, therefore, had thus full proof, even of a two-fold state of future felicity awaiting the righteous, first, in their souls, immediately after death; and secondly, in both their bodies and souls after the resurrection. And it is remarkable that St. Paul particularly distinguishes these states, 2 Corinthians 12:2-4, speaking of being caught up both unto paradise, the state and place of holy souls after death; and also into the third heaven, the state and place of the faithful after the resurrection. This discovery, made to the disciples, was of great importance, and very necessary in those times when the opinions of the Sadducees were so prevalent; and it appears from all the epistles in the New Testament, that the apostles derived great support under their sufferings from the prospect of the future glory that awaited them, in their hopes of which this vision must have greatly confirmed them. 3d, To show them the superiority of Christ as a teacher, lawgiver, and mediator, to Moses and Elias, who, though both eminent in their stations, were only servants, whereas this was God’s beloved Son; and, of consequence, that he was to be preferred to all that had preceded him, whether patriarchs or prophets, and therefore that the gospel was more excellent than the law, the Christian than the Jewish dispensation. For when Moses and Elias (representing the law and the prophets) were present, the Father from heaven commanded that his Son should be heard in preference to them. 4th, That the preceding dispensations of the law and the prophets were in perfect harmony with Christ and his dispensation, were introductory thereto, and to terminate therein; for when Moses and Elias had disappeared, Jesus remained as the sole teacher of his disciples, and of consequence of his church and people.

Ver. 5. This is my beloved Son. ‘O uiov mou, filuis ille meus. Here the article seems to have a double force, not so much to distinguish Christ from all other sons, as to designate his incomparable glory, as of the only begotten of the Father.

5. A bright cloud — Literally, a cloud of light. Overshadowed them — Where the cloud was made of light, the shadow must be a radiance. Them — The former lustre described in verse 2 belonged to Jesus alone. The others were dim in the comparison. But the “cloud of light” suffuses them all with its glory. A voice out of the cloud — The voice, namely, of God, the Father Almighty. This seems to show that the cloud was the Shekinah, or divine presence. It was the same, perhaps, which filled the temple at the dedication by Solomon. It dwelt in the ancient temple and the tabernacle. This is my beloved Son — As the lustre had been most glorious on him alone, so the voice testifies to him alone. The servants are unnoticed by it, the Son alone is named. Hear ye him — Hear net them, but him. God spake in former times by the prophets, but now he speaks by his Son, Hebrews 1:1. Moses has passed away, and the prophets have ceased; and one in whom the law and the prophets meet has now appeared. How much this scene impressed Peter is evident from his own words, (2 Peter 1:16-18,) written long years afterwards: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount.”

Verse 5. A bright cloud. — A shining cloud, a cloud with intensely bright beams shining out of it. This is called by St. Peter, in his second epistle, “the excellent glory;” and is to be distinguished from the glory which beamed from and invested our Lord’s person, and from that also in which Moses and Elias “appeared.” It was “the glory of the Father,” the shechinah, or visible symbol of the Divine presence.

Overshadowed them. — Episkiazw signifies to envelope in shade, which seems inconsistent with the descent of a bright or shining cloud, and it has therefore been sometimes rendered in the forced sense of to surround. No difficulty however exists; for the shechinah was at once dark and bright; a dark cloud which sent forth rays of light: in the wilderness it was dark in one part, light in another; in the holy of holies it was entirely a “thick darkness,” except where special breakings forth of light intimated the will of God, and his acceptance of the service rendered to him. With reference to its darkness in the holy place, the Lord is said “to dwell in thick darkness.” In the present instance there was a “cloud,” a “brightness” issuing from it; then by the dark part of the cloud the whole company was overshadowed, or enveloped with darkness; thereby rendering the voice out of the cloud, which immediately followed, the more awful; for when the disciples heard it, they fell on their face, and were sore afraid. This is my beloved Son, in whom I am well pleased. See note on Matthew 3:17.

Hear ye him. — This is spoken with reference to the presence of Moses and Elias; one the giver of the law, the other representative of the whole order of the prophets. Thus “the law and the prophets” appeared before the disciples, impersonated, as it were, in these venerable visitants; but there was also THE SON, the BELOVED SON, in whom the Father is emphatically WELL PLEASED: and when the disciples were commanded by the awful voice from the cloud to hear HIM, it was thus solemnly enjoined upon them to take him for their SUPREME TEACHER. He was declared invested with the authority which now passed away from Moses and the prophets. This was wholly concentrated in Christ; and he had the supreme power to establish, to explain, enlarge; and in many respects entirely to abrogate what was enjoined in the law and enforced by the prophets, under that commission from God which, after a course of ages, was about to close.

Verse 6. Fell on their face] Dismayed by the voice, and dazzled by the glory of the cloud. So Daniel, Daniel 8:17, and Saul of Tarsus, Acts 9:4.

Verses 5-8. While he yet spake, behold, a bright cloud overshadowed them — Such, probably, as took possession first of the tabernacle, and afterward of Solomon’s temple, when those holy places were consecrated. See Exodus 40:34; 1 Kings 8:10, 11; where we are told that the cloud filled the house of the Lord, so that the priests could not stand to minister, because of the cloud: for the glory of the Lord had filled the house of the Lord. This, it is well known, used to be termed the shechinah, or visible symbol of the divine presence. A similar cloud, it seems, now overshadowed Jesus and his two glorified attendants, and therefore is termed by Peter, 2d 2 Peter 1:17, the excellent glory. And behold a voice out of the cloud — Namely, the voice of God himself; This is my beloved Son, in whom I am well pleased — The same testimony which the Father bore to Jesus at his baptism, as recorded Matthew 3:17, where see the note. Thus, for the full confirmation of the disciples’ 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. Hear ye him — As superior even to Moses and the prophets. This command of the Father plainly alluded to Deuteronomy 18:15, and signified that Jesus was the prophet of whom Moses spake in that passage, and concerning whom he enjoined, Unto him shall ye hearken. Luke informs us that the three disciples feared as they (namely, as Moses and Elias) entered into the cloud; but now, at the very moment when they heard the voice coming from the cloud, probably as loud as thunder, (see John 12:29,) and full of divine majesty, such as mortal ears were unaccustomed to hear, they fell flat to the ground on their faces, being sore afraid; an effect which visions of this kind commonly had on the prophets and other holy men to whom they were given. See Genesis 15:12; Isaiah 6:5; Ezekiel 2:1; Daniel 10:8; Revelation 1:17. It seems human nature could not of itself support such manifestations of the divine presence. In this condition the three disciples continued till Jesus came and touched them, and, raising them up, dispelled their fears. And when they had lifted up their eyes (Mark says, When they had looked round about) they saw no man — Saw no man any more, says Mark, save Jesus only with themselves. In Luke we read, When the voice was passed, Jesus was found alone.

This transfiguration of our Lord was doubtless intended for the following, among several other very important purposes: 1st, To prevent his disciples from being offended at the depth of affliction into which they were soon to see him plunged. For their beholding him clothed with such glory would tend to establish them in the belief of his being the Messiah, notwithstanding the sufferings which he was to pass through; and the conference which he had with Moses and Elias concerning those sufferings, and the death in which they were to terminate, might make them sensible how agreeable it was to the doctrine of Moses and the prophets that the Messiah should be evil-entreated and die before he entered into his glory. 2d, To arm them for, and encourage them under, their own sufferings, by a demonstration of a future state, and a display of the felicity of that state. Here they see Moses, who had died in the land of Moab, and was buried in a valley in that land. Deuteronomy 34:5, alive in a state of glory. This then was a demonstration to them of the immortality of the soul, for Moses, it is certain, had not been raised from the dead with regard to his body, Christ being the first-fruits from the grave, or the first whose body rose to immortal life, as is evident from 1 Corinthians 15:20, 23; Acts 26:23; Colossians 1:18; Revelation 1:5. Here they also see Elijah, who indeed had not died, but had been translated, that is, as the apostle expresses it, had not been unclothed of the body, but clothed upon with an immortal body, or whose mortality had been swallowed up of life, 2 Corinthians 5:4. He was therefore in that state of glory in which the saints will be after the resurrection and the general judgment. The disciples, therefore, had thus full proof, even of a two-fold state of future felicity awaiting the righteous, first, in their souls, immediately after death; and secondly, in both their bodies and souls after the resurrection. And it is remarkable that St. Paul particularly distinguishes these states, 2 Corinthians 12:2-4, speaking of being caught up both unto paradise, the state and place of holy souls after death; and also into the third heaven, the state and place of the faithful after the resurrection. This discovery, made to the disciples, was of great importance, and very necessary in those times when the opinions of the Sadducees were so prevalent; and it appears from all the epistles in the New Testament, that the apostles derived great support under their sufferings from the prospect of the future glory that awaited them, in their hopes of which this vision must have greatly confirmed them. 3d, To show them the superiority of Christ as a teacher, lawgiver, and mediator, to Moses and Elias, who, though both eminent in their stations, were only servants, whereas this was God’s beloved Son; and, of consequence, that he was to be preferred to all that had preceded him, whether patriarchs or prophets, and therefore that the gospel was more excellent than the law, the Christian than the Jewish dispensation. For when Moses and Elias (representing the law and the prophets) were present, the Father from heaven commanded that his Son should be heard in preference to them. 4th, That the preceding dispensations of the law and the prophets were in perfect harmony with Christ and his dispensation, were introductory thereto, and to terminate therein; for when Moses and Elias had disappeared, Jesus remained as the sole teacher of his disciples, and of consequence of his church and people.

6. They fell on their face — The lustre of the Saviour’s presence had only made them happy; but the splendour of the Shekinah, and the voice from its excellent glory, filled them with tremor. So Daniel, (Daniel 9:9, 10;) and so John, fell before the Saviour himself, Revelation 1:17. This was not simply fear, but the power of the divine voice subduing the power of soul and body.

V. 7. Be not afraid-And doubtless the same moment he gave them courage and strength.

Verse 7. Jesus came and touched them] Exactly parallel to this account is Daniel 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 splendour must necessarily be lost by the presence of the solar light. Besides, St. Luke, Luke 9:37, expressly says, that it was on the next day after the transfiguration that our Lord came down from the mount.

Verses 5-8. While he yet spake, behold, a bright cloud overshadowed them — Such, probably, as took possession first of the tabernacle, and afterward of Solomon’s temple, when those holy places were consecrated. See Exodus 40:34; 1 Kings 8:10, 11; where we are told that the cloud filled the house of the Lord, so that the priests could not stand to minister, because of the cloud: for the glory of the Lord had filled the house of the Lord. This, it is well known, used to be termed the shechinah, or visible symbol of the divine presence. A similar cloud, it seems, now overshadowed Jesus and his two glorified attendants, and therefore is termed by Peter, 2d 2 Peter 1:17, the excellent glory. And behold a voice out of the cloud — Namely, the voice of God himself; This is my beloved Son, in whom I am well pleased — The same testimony which the Father bore to Jesus at his baptism, as recorded Matthew 3:17, where see the note. Thus, for the full confirmation of the disciples’ 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. Hear ye him — As superior even to Moses and the prophets. This command of the Father plainly alluded to Deuteronomy 18:15, and signified that Jesus was the prophet of whom Moses spake in that passage, and concerning whom he enjoined, Unto him shall ye hearken. Luke informs us that the three disciples feared as they (namely, as Moses and Elias) entered into the cloud; but now, at the very moment when they heard the voice coming from the cloud, probably as loud as thunder, (see John 12:29,) and full of divine majesty, such as mortal ears were unaccustomed to hear, they fell flat to the ground on their faces, being sore afraid; an effect which visions of this kind commonly had on the prophets and other holy men to whom they were given. See Genesis 15:12; Isaiah 6:5; Ezekiel 2:1; Daniel 10:8; Revelation 1:17. It seems human nature could not of itself support such manifestations of the divine presence. In this condition the three disciples continued till Jesus came and touched them, and, raising them up, dispelled their fears. And when they had lifted up their eyes (Mark says, When they had looked round about) they saw no man — Saw no man any more, says Mark, save Jesus only with themselves. In Luke we read, When the voice was passed, Jesus was found alone.

This transfiguration of our Lord was doubtless intended for the following, among several other very important purposes: 1st, To prevent his disciples from being offended at the depth of affliction into which they were soon to see him plunged. For their beholding him clothed with such glory would tend to establish them in the belief of his being the Messiah, notwithstanding the sufferings which he was to pass through; and the conference which he had with Moses and Elias concerning those sufferings, and the death in which they were to terminate, might make them sensible how agreeable it was to the doctrine of Moses and the prophets that the Messiah should be evil-entreated and die before he entered into his glory. 2d, To arm them for, and encourage them under, their own sufferings, by a demonstration of a future state, and a display of the felicity of that state. Here they see Moses, who had died in the land of Moab, and was buried in a valley in that land. Deuteronomy 34:5, alive in a state of glory. This then was a demonstration to them of the immortality of the soul, for Moses, it is certain, had not been raised from the dead with regard to his body, Christ being the first-fruits from the grave, or the first whose body rose to immortal life, as is evident from 1 Corinthians 15:20, 23; Acts 26:23; Colossians 1:18; Revelation 1:5. Here they also see Elijah, who indeed had not died, but had been translated, that is, as the apostle expresses it, had not been unclothed of the body, but clothed upon with an immortal body, or whose mortality had been swallowed up of life, 2 Corinthians 5:4. He was therefore in that state of glory in which the saints will be after the resurrection and the general judgment. The disciples, therefore, had thus full proof, even of a two-fold state of future felicity awaiting the righteous, first, in their souls, immediately after death; and secondly, in both their bodies and souls after the resurrection. And it is remarkable that St. Paul particularly distinguishes these states, 2 Corinthians 12:2-4, speaking of being caught up both unto paradise, the state and place of holy souls after death; and also into the third heaven, the state and place of the faithful after the resurrection. This discovery, made to the disciples, was of great importance, and very necessary in those times when the opinions of the Sadducees were so prevalent; and it appears from all the epistles in the New Testament, that the apostles derived great support under their sufferings from the prospect of the future glory that awaited them, in their hopes of which this vision must have greatly confirmed them. 3d, To show them the superiority of Christ as a teacher, lawgiver, and mediator, to Moses and Elias, who, though both eminent in their stations, were only servants, whereas this was God’s beloved Son; and, of consequence, that he was to be preferred to all that had preceded him, whether patriarchs or prophets, and therefore that the gospel was more excellent than the law, the Christian than the Jewish dispensation. For when Moses and Elias (representing the law and the prophets) were present, the Father from heaven commanded that his Son should be heard in preference to them. 4th, That the preceding dispensations of the law and the prophets were in perfect harmony with Christ and his dispensation, were introductory thereto, and to terminate therein; for when Moses and Elias had disappeared, Jesus remained as the sole teacher of his disciples, and of consequence of his church and people.

7. Jesus came and touched them… be not afraid — So the same Saviour touched John in the Apocalypse, (Revelation 1:17.) He “laid his right hand upon him, saying unto him, Fear not.”

Verses 5-8. While he yet spake, behold, a bright cloud overshadowed them — Such, probably, as took possession first of the tabernacle, and afterward of Solomon’s temple, when those holy places were consecrated. See Exodus 40:34; 1 Kings 8:10, 11; where we are told that the cloud filled the house of the Lord, so that the priests could not stand to minister, because of the cloud: for the glory of the Lord had filled the house of the Lord. This, it is well known, used to be termed the shechinah, or visible symbol of the divine presence. A similar cloud, it seems, now overshadowed Jesus and his two glorified attendants, and therefore is termed by Peter, 2d 2 Peter 1:17, the excellent glory. And behold a voice out of the cloud — Namely, the voice of God himself; This is my beloved Son, in whom I am well pleased — The same testimony which the Father bore to Jesus at his baptism, as recorded Matthew 3:17, where see the note. Thus, for the full confirmation of the disciples’ 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. Hear ye him — As superior even to Moses and the prophets. This command of the Father plainly alluded to Deuteronomy 18:15, and signified that Jesus was the prophet of whom Moses spake in that passage, and concerning whom he enjoined, Unto him shall ye hearken. Luke informs us that the three disciples feared as they (namely, as Moses and Elias) entered into the cloud; but now, at the very moment when they heard the voice coming from the cloud, probably as loud as thunder, (see John 12:29,) and full of divine majesty, such as mortal ears were unaccustomed to hear, they fell flat to the ground on their faces, being sore afraid; an effect which visions of this kind commonly had on the prophets and other holy men to whom they were given. See Genesis 15:12; Isaiah 6:5; Ezekiel 2:1; Daniel 10:8; Revelation 1:17. It seems human nature could not of itself support such manifestations of the divine presence. In this condition the three disciples continued till Jesus came and touched them, and, raising them up, dispelled their fears. And when they had lifted up their eyes (Mark says, When they had looked round about) they saw no man — Saw no man any more, says Mark, save Jesus only with themselves. In Luke we read, When the voice was passed, Jesus was found alone.

This transfiguration of our Lord was doubtless intended for the following, among several other very important purposes: 1st, To prevent his disciples from being offended at the depth of affliction into which they were soon to see him plunged. For their beholding him clothed with such glory would tend to establish them in the belief of his being the Messiah, notwithstanding the sufferings which he was to pass through; and the conference which he had with Moses and Elias concerning those sufferings, and the death in which they were to terminate, might make them sensible how agreeable it was to the doctrine of Moses and the prophets that the Messiah should be evil-entreated and die before he entered into his glory. 2d, To arm them for, and encourage them under, their own sufferings, by a demonstration of a future state, and a display of the felicity of that state. Here they see Moses, who had died in the land of Moab, and was buried in a valley in that land. Deuteronomy 34:5, alive in a state of glory. This then was a demonstration to them of the immortality of the soul, for Moses, it is certain, had not been raised from the dead with regard to his body, Christ being the first-fruits from the grave, or the first whose body rose to immortal life, as is evident from 1 Corinthians 15:20, 23; Acts 26:23; Colossians 1:18; Revelation 1:5. Here they also see Elijah, who indeed had not died, but had been translated, that is, as the apostle expresses it, had not been unclothed of the body, but clothed upon with an immortal body, or whose mortality had been swallowed up of life, 2 Corinthians 5:4. He was therefore in that state of glory in which the saints will be after the resurrection and the general judgment. The disciples, therefore, had thus full proof, even of a two-fold state of future felicity awaiting the righteous, first, in their souls, immediately after death; and secondly, in both their bodies and souls after the resurrection. And it is remarkable that St. Paul particularly distinguishes these states, 2 Corinthians 12:2-4, speaking of being caught up both unto paradise, the state and place of holy souls after death; and also into the third heaven, the state and place of the faithful after the resurrection. This discovery, made to the disciples, was of great importance, and very necessary in those times when the opinions of the Sadducees were so prevalent; and it appears from all the epistles in the New Testament, that the apostles derived great support under their sufferings from the prospect of the future glory that awaited them, in their hopes of which this vision must have greatly confirmed them. 3d, To show them the superiority of Christ as a teacher, lawgiver, and mediator, to Moses and Elias, who, though both eminent in their stations, were only servants, whereas this was God’s beloved Son; and, of consequence, that he was to be preferred to all that had preceded him, whether patriarchs or prophets, and therefore that the gospel was more excellent than the law, the Christian than the Jewish dispensation. For when Moses and Elias (representing the law and the prophets) were present, the Father from heaven commanded that his Son should be heard in preference to them. 4th, That the preceding dispensations of the law and the prophets were in perfect harmony with Christ and his dispensation, were introductory thereto, and to terminate therein; for when Moses and Elias had disappeared, Jesus remained as the sole teacher of his disciples, and of consequence of his church and people.

§ 75. — THE TRANSFIGURATION, 1-12.

1. After six days — Luke says “about eight days;” that is, after the conversation mentioned in the last chapter. Luke counts and Matthew omits the first and last days. Taketh… bringeth them. He selects and leads them. Peter, James, and John — The rock and the two sons of thunder. They were the select three of several occasions. Their traits of character rendered them capable of special revelations and manifestations. (Mark 5:37; Matthew 26:27; Luke 8:51.) Into a high mountain — It was formerly supposed to be Tabor, in Galilee; but as our Lord on coming down immediately joins the other disciples, and seems not to have left the region of Cesarea Philippi for Galilee until after the curing of the demoniac, (Mark 9:30,) so distant a mountain as Tabor can hardly have been the scene. Hermon, called Great Hermon, northeast of Gennesaret, is now considered by scholars as the more probable locality. “It is impossible to look up from the plain to the towering peaks of Hermon, almost the only mountain which deserves the name in Palestine, and not be struck with its appropriateness to the scene. That magnificent height, mingling with all the views of Northern Palestine, from Shechem upwards, though often alluded to as the northern barrier of the Holy Land, is connected with no historical event in the Old or New Testament. Yet this fact of its rising high above all the other hills of Palestine, and of its setting the last limit to the wanderings of Him who was sent only to the lost sheep of the house of Israel, concurs with the supposition which the words of the Scripture narrative inevitably force upon us. High up on its southern slopes there must be many a point where the disciples could be taken ‘apart by themselves.’ Even the transient comparison of the celestial splendour with the snow, where alone it could be seen in Palestine, should not, perhaps, be wholly overlooked.” — Stanley.

V. 9. 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.

Verse 9. Tell the vision to no man] See the note on Matthew 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 Matthew 16:27. 3dly. The abolition of the Mosaic institutions, and, the fulfilment 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.

Verse 9. Jesus charged them — 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 should make others disbelieve it. “He knew,” says Macknight, “that the world, and even his own disciples, were not yet capable of comprehending the design of his transfiguration, nor of the appearing of Moses and Elias; and that if this transaction had been published before his resurrection, it might have appeared incredible, because hitherto nothing but afflictions and persecutions had attended him.” Till the Son of man be risen again — Till the resurrection shall make it credible, and confirm your testimony about it. Accordingly we learn from Mark and Luke, that they kept the matter close, and told no man in those days any of those things which they had seen. They questioned, however, one with another, what the rising from the dead should mean, Mark 9:10. They had never heard from the doctors that the Messiah was to die, far less that he was to be raised from the dead. On the contrary, they thought he was to abide for ever, John 12:34, and that there was to be no end of his kingdom; wherefore they were utterly at a loss to understand what their Master meant when he spake of his rising again; and being afraid to ask a particular explication of the matter, they disputed much among themselves about it to no purpose.

Ver. 9. Tell the vision to no man until the Son of man be risen again from the dead. This would be a premature disclosure of the secrets of heaven, for the scribes had taught that the Messiah should abide for ever, and never die.

9. Vision — Or sight. The word does not intimate that it was not a reality. Tell the vision to no man, until… risen from the dead — Just so the Lord in the last chapter forbade them to tell any one that he was the Christ. See our comment on Matthew 16:20. It was not until they had beheld all the scenes of his death and resurrection, and been empowered by the Spirit from on high, that they were competent to preach the Messiah as he is. Silence and discipline were their present duty. How could they properly preach a crucified and risen Saviour, when they were resolutely opposed to his death, (Matthew 16:20,) and, according to Mark, they questioned what the rising from the dead might mean? They had, indeed, preached in the earlier part of his ministry. But they had only preached repentance because the kingdom of heaven was at hand.

Had they preached the Messiah now they would hardly have held him forth as a dying Redeemer. And had they preached him as a glorious Messiah, superior to Moses and Elias, as set forth in his transfiguration, the Jewish authorities would have held them guilty of treason.

Verse 9. The vision. — The word orama, rendered vision, signifies a supernatural representation of any thing to the eyes of men awake; and so stands opposed to a dream, which represents things to the imagination during sleep.

Whatever subordinate ends might be intended by this solemn and glorious event, the transfiguration, it must have had one leading and principal design; nor is this difficult to ascertain. Rightly understood, it must be considered as the solemn inauguration of our Lord in the presence of his three chosen disciples into the office of SUPREME LAWGIVER in the Church of God. This will explain the reason why Moses and Elias, rather than any other of the departed saints, as Abraham, and some inferior prophet to Elias, appeared on the occasion. The whole action, by their introduction, became symbolical; and its meaning was rendered more impressive. Moses and Elias were the two great authorities of the Jewish Church, and they both agreed in giving their authority to the upholding of the whole law of the Jews in its utmost exactness. There was a strong conviction among the disciples, and it became a subject of great future contention in the early Church, that the ceremonial as well as the moral law was to continue in force for ever; and for this, the authority of Moses and the prophets, acknowledged on both sides to be that of Divine inspiration, was pleaded. How could that which God had formally and under great penalties enforced be neglected with impunity? It is plain that nothing but the same authority which enjoined the law of ceremonies could revoke or change them; and that he only who had laid down the modes of acceptable worship under the old covenant could appoint them under the new. That authority was here given by the proclamation of the Father, commanding that the Son should be heard or obeyed; and as this command was without limitation, it included, necessarily, obedience, in all matters of faith, worship, and practice: Hear ye HIM. And the circumstances were suited to the weight and solemnity of the occasion. This supreme authority was, in the presence of Moses and Elias, declared to be in Christ: they appeared there in the character of SERVANTS; he is proclaimed to be the beloved SON; and the same voice, from the same shechinah, which had given to Moses his commission, and declared the statutes and ordinances which he was to enjoin upon the people, and which had appointed Elijah, the champion and restorer of the law, now appoints our Lord to be exclusively heard and obeyed. Thus was the mission of Christ to set up a new and spiritual kingdom, and to appoint its laws and ordinances, though that might imply the abolition of many previous Divine institutions, most unequivocally confirmed. And that this was the view which St. Peter took of it appears from his second epistle. He there shows that the transaction took place in confirmation of the truth of Christ’s claims; because he argues from it to show that “they had not followed cunningly devised fables;” and, also, that our Lord on that occasion received from the Father “honour and glory;” which honour and glory was manifestly that of being declared that beloved Son of God whom all were commanded to “HEAR,” as their Teacher and Lord. By this voice from heaven he was also pointed out to be that prophet of whom Moses himself had uttered this express prediction, “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall HEARKEN,” Deuteronomy 18:15; words which imply that the Jews should be put under an obligation to hearken to this prophet, and no longer to Moses; and that under so great a penalty, that all who refused should be “destroyed from among the people.” Thus, as Calvin observes, “we are placed under his tuition alone; and commanded from him alone to seek the doctrine of salvation, to depend upon, and listen to ONE; to adhere to ONE; in a word, as the terms import, to hearken to ONE ONLY.” The conclusion of the whole scene, as Bishop Porteus observes, harmonizes with this declaration. Moses and Elias instantly disappear; and “when the disciples lift up their eyes, they see no man, save Jesus only.” The former objects of their veneration are no more; Christ remains alone, their unrivalled and undisputed sovereign.

Subordinate to this general design, however, the transfiguration served other and highly important purposes. It would doubtless tend to animate the courage of our Lord himself to meet his sufferings by the foretaste which he in his human nature was here allowed to enjoy of his future glory. The conversation which Moses and Elias held with him respecting his death, teaches us that in this subject the glorified saints felt an eminent interest. That they should thus discourse on his death to encourage him to undergo it, is a most improbable conjecture; he needed no counsel or solace from them; but from his lips they might learn more of the mystery of that event which occupied the attention of the celestial world, more of its manner, and reasons, and effects, than had hitherto been made known even to them; and thus we are reminded that Christ crucified is the grand life-giving theme, both to the saints in heaven, and those on earth, and will indeed continue to be to all eternity. A sensible demonstration was also given, in the real appearance of the two men who had for so many ages ceased to be inhabitants of this world, of the immortality of the soul. The presence of Moses proved, also, that between death and the resurrection from the dead, the disembodied spirit exists in a state of consciousness and vigour; and, as to the righteous, in a state of glory and felicity. Elijah’s body had been taken up to heaven; but he also appeared in “glory,” by which the great transforming change which shall pass upon the bodies of the righteous, at their resurrection, was declared; of which the transfiguration of Christ himself was an additional emblem; for after his glorious body shall “the vile body” of believers be finally “fashioned.” See note on Luke 9:31.

V. 10. 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?

Verse 10. His disciples] instead of HIS disciples, some MSS., with the Coptic, Armenian, Vulgate, all the Itala except two, and Origen, read simply, oi maqhtai, 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, Malachi 4:5, 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, &c., it was natural enough for them to inquire what the meaning of the tradition, and the intention of the prophecy, were.

Verses 10-13. His disciples asked, &c. — Being much surprised at the sudden departure of Elias, and at their Master’s ordering them to keep his having appeared a secret, they had no sooner finished their dispute about what the rising from the dead should mean, than, addressing themselves to Jesus, they said, Why say the scribes that Elias must first come — Before the Messiah, if no man must know of his coming? As if he had said, Since Elias has gone away so soon, and since thou orderest us to keep his appearing a secret, how come the scribes to teach, on all occasions, that Elias must appear before the Messiah erects his empire? As they supposed that Elias was to have an active hand in modelling and settling the Messiah’s kingdom, they never doubted that he would abide a while on earth; and knowing that the scribes affirmed openly that Elias was to appear, they could see no reason for concealing the thing. Jesus answered, Elias truly shall first come, and restore, or regulate, all things — Jesus not only acknowledged the necessity of Elijah’s coming before the Messiah, according to Malachi’s prediction, but he assured his disciples that he was already come, and described the treatment he had met with from the nation in such a manner as to make them understand that he spake of John the Baptist. At the same time he told them, that though the Baptist’s ministry was excellently calculated to produce all the effects ascribed to it by the prophets, they need not be surprised to find that it had not all the success which might have been expected from it, and that the Baptist had met with much opposition and persecution. For, said he, both the person and the preaching of the Messiah himself shall meet with the same treatment.

Ver. 10. Why then say the scribes that Elias must first come? The prophet Malachi announced his coming, in Malachi 4:5, but it was connected with the burning of Jerusalem, and the utter destruction of their temple. But the true Zion was cheered with the rising of the Sun of righteousness on the church, while the Hebrew sun should be darkened, and their stars fall. Elias was already come, and had announced that the Roman axe was already laid at the root of the jewish tree. John had come in the spirit and power of Elias to close the old dispensation, and to introduce the new, saying “the kingdom of heaven is at hand.” John, as in Joel 2:23-32, had said, “Be glad ye children of Zion,” the christian church. “Ye shall eat in plenty, and be satisfied; for in mount Zion, and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.” But as our Saviour said, “Truly Elias shall first come, and restore all things.” And again, “Elias is already come.” Some have thought that Elias will yet come, and prepare the way for the second advent of Christ. Be that as it may, the jews when they circumcise, set an empty chair for Elijah, hoping that he will yet come, and gather them from the lands of their dispersion.

10. Why then say the scribes — The word then seems to imply something previously said in their conversation, contradictory to this opinion of the scribes that Elias should first come. This transient appearance was not a coming at all commensurate with the views of the scribes. What foundation then have the scribes, and how is their view reconcilable with the facts? The Jews still, in accordance with their interpretation of Malachi, expect the coming of Elias as the forerunner of their Messiah, and pray for his appearance in their synagogue worship. They hold that, since his translation, Elias invisibly revisits the world perpetually. They believe him present at circumcisions; and a seat is provided at the right hand of the child which he is supposed to occupy. It is therefore not so much for his coming that they pray as for his manifestation.

Verse 10. That Elias must first come? — This question appears to have been suggested by what had just occurred. The three disciples had seen Elias, but in glory, and as a transient visitant, and this they knew was not what the scribes meant by his coming; but that he should appear publicly, in order to fulfil his prophetic office, before the manifestation of the Messiah. And as they grounded this expectation upon the express words of Malachi, the disciples very naturally felt the difficulty, and applied to Christ to solve it.

V. 11. Regulate all things-In order to the coming of Christ.

Verse 11. Elias-shall first come, and restore all things.] Or will reform, apokatasthsei; this word our Lord quotes from the Septuagint; who render the Hebrew בנים l[ twba bl bwvhw vehesheb leb aboth al banim, he will cause the heart of the fathers to turn to the children, by, ov apokatasthsei kardian patrov prov uion, 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 Matthew 3:1-7, and especially Luke 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; Luke 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, &c.; and that his ministry was powerfully effectual for this purpose, we have already seen.

Verses 10-13. His disciples asked, &c. — Being much surprised at the sudden departure of Elias, and at their Master’s ordering them to keep his having appeared a secret, they had no sooner finished their dispute about what the rising from the dead should mean, than, addressing themselves to Jesus, they said, Why say the scribes that Elias must first come — Before the Messiah, if no man must know of his coming? As if he had said, Since Elias has gone away so soon, and since thou orderest us to keep his appearing a secret, how come the scribes to teach, on all occasions, that Elias must appear before the Messiah erects his empire? As they supposed that Elias was to have an active hand in modelling and settling the Messiah’s kingdom, they never doubted that he would abide a while on earth; and knowing that the scribes affirmed openly that Elias was to appear, they could see no reason for concealing the thing. Jesus answered, Elias truly shall first come, and restore, or regulate, all things — Jesus not only acknowledged the necessity of Elijah’s coming before the Messiah, according to Malachi’s prediction, but he assured his disciples that he was already come, and described the treatment he had met with from the nation in such a manner as to make them understand that he spake of John the Baptist. At the same time he told them, that though the Baptist’s ministry was excellently calculated to produce all the effects ascribed to it by the prophets, they need not be surprised to find that it had not all the success which might have been expected from it, and that the Baptist had met with much opposition and persecution. For, said he, both the person and the preaching of the Messiah himself shall meet with the same treatment.

11. Elias truly shall first come — That is, such is the doctrine of ancient prophecy, that thus it shall be. Obviously our Lord speaks of what was future to the prophets who predicted the coming of Elias. He evidently does not mean, as some understand him, that Elias is now to come before Christ’s second advent. Restore all things — Such shall be his office and mission, however unsuccessful in the result. To restore all things is to bring the things of the kingdom from their confusion to a state of restored order before Messiah came. He is a restorer, to set the house to rights before the arrival of a great visitor.

Verse 11. Elias shall first come. — It is a mistake to suppose that our Lord declares that there should be a coming of Elias subsequent to the time in which he spoke. — The verb indeed is in the present tense: “Elias first cometh:” and though it is said that the present is used for the future, to accord with the verb in the next clause, yet there is as much reason to assume that there the future is used for the present. The fact is, that our Lord here speaks only by concession; he allows that the interpretation of the scribes was just, that Elias should come before the Messiah, “and restore all things;” but then he immediately adds that Elias is come already; and that the Elias spoken of by the Prophet Malachi was John the Baptist, and not Elijah the Tishbite.

And restore all things. — The word apokaqisthmi has two significations, to restore and to complete. It is here to be taken in the latter sense: “Elias truly shall first come, and shall complete all things;” that is, all things predicted of him by the prophets. Thus John the Baptist became the herald of Messiah; he prepared the way for the Lord; he preached repentance and reformation with great effect, and completed the succession of Divine dispensations which were to precede that of Messiah. “And shall RESTORE all things,” as Campbell well observes, “is, to say the least, a very indefinite expression. This remark must be extended to the verbal noun apokatastativ, which when similarly circumstanced ought to be rendered completion, or accomplishment, not restoration, or restitution, as in Acts 3:21.” Our translators have followed the Vulgate; but the Syriac and Persic versions have the clause, “and shall complete all things.”

V. 12. 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.

Verse 12. Knew him not] Or, ouk epignwsan auton, 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 Luke 3:15.

Verses 10-13. His disciples asked, &c. — Being much surprised at the sudden departure of Elias, and at their Master’s ordering them to keep his having appeared a secret, they had no sooner finished their dispute about what the rising from the dead should mean, than, addressing themselves to Jesus, they said, Why say the scribes that Elias must first come — Before the Messiah, if no man must know of his coming? As if he had said, Since Elias has gone away so soon, and since thou orderest us to keep his appearing a secret, how come the scribes to teach, on all occasions, that Elias must appear before the Messiah erects his empire? As they supposed that Elias was to have an active hand in modelling and settling the Messiah’s kingdom, they never doubted that he would abide a while on earth; and knowing that the scribes affirmed openly that Elias was to appear, they could see no reason for concealing the thing. Jesus answered, Elias truly shall first come, and restore, or regulate, all things — Jesus not only acknowledged the necessity of Elijah’s coming before the Messiah, according to Malachi’s prediction, but he assured his disciples that he was already come, and described the treatment he had met with from the nation in such a manner as to make them understand that he spake of John the Baptist. At the same time he told them, that though the Baptist’s ministry was excellently calculated to produce all the effects ascribed to it by the prophets, they need not be surprised to find that it had not all the success which might have been expected from it, and that the Baptist had met with much opposition and persecution. For, said he, both the person and the preaching of the Messiah himself shall meet with the same treatment.

12. Elias is come — We are not to look for him as future; we are not to look upon this transient vision of Elias as the fulfilment of the prophecy; and yet Elias is truly come.

Verse 12. And they knew him not. — That is, they did not acknowledge him of the Elias of prophecy, or as the herald as Messiah.

Verse 13. 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.

Verses 10-13. His disciples asked, &c. — Being much surprised at the sudden departure of Elias, and at their Master’s ordering them to keep his having appeared a secret, they had no sooner finished their dispute about what the rising from the dead should mean, than, addressing themselves to Jesus, they said, Why say the scribes that Elias must first come — Before the Messiah, if no man must know of his coming? As if he had said, Since Elias has gone away so soon, and since thou orderest us to keep his appearing a secret, how come the scribes to teach, on all occasions, that Elias must appear before the Messiah erects his empire? As they supposed that Elias was to have an active hand in modelling and settling the Messiah’s kingdom, they never doubted that he would abide a while on earth; and knowing that the scribes affirmed openly that Elias was to appear, they could see no reason for concealing the thing. Jesus answered, Elias truly shall first come, and restore, or regulate, all things — Jesus not only acknowledged the necessity of Elijah’s coming before the Messiah, according to Malachi’s prediction, but he assured his disciples that he was already come, and described the treatment he had met with from the nation in such a manner as to make them understand that he spake of John the Baptist. At the same time he told them, that though the Baptist’s ministry was excellently calculated to produce all the effects ascribed to it by the prophets, they need not be surprised to find that it had not all the success which might have been expected from it, and that the Baptist had met with much opposition and persecution. For, said he, both the person and the preaching of the Messiah himself shall meet with the same treatment.

13. John the Baptist — Hence the spirit of prophecy had, by the lips of Malachi, simply designated John by the name of the prophet of whom he was the antitype. Just so Christ is called our passover by the appropriation to him of the name which belonged to his type. See notes on Matthew 3:1; 11:2.

We may, in conclusion, remark that the narrative of the transfiguration is good proof of the immortality of the soul, and of an intermediate state of the soul between death and judgment. Moses is dead, yet Moses still lives. For Moses appeared living to the apostles on the mount of transfiguration. In the scene of the Transfiguration we may find the following purposes:

1. It presented a visible exhibition of Christ as in his glorious kingdom just at hand, namely, at his resurrection. It presented to his apostles a purer as well as sublime view of his royalty; elevating their thoughts above the notion of a mere earthly conqueror and king. It presented him as arrayed in his royal robes, when he should be fully invested by God the Father Almighty, in consequence of his sufferings, with a name which is above every name. It was, therefore, a confirmation and pledge (though not a fulfilment) of the utterance which he had given, just one week before, that even some of their own congregation should with living eyes behold him coming in his kingdom. Matthew 16:28.

2. It presented a predictive view of Christ which should be recalled to mind after his resurrection, both to confirm to his disciples the reality of that event, and remind them not only of its verbal predictions from the Saviour’s lips, but of this visible prediction presented to their eyes. Both glories, namely, of the transfiguration and of the resurrection, were the same. And when these three disciples should see the ascending Saviour, they would well remember that they had before seen him in the same splendour on the mount.

3. It presented a signal specimen of our own glorious resurrection in the image of the risen Christ. There is not to be the creation of a new body, as there was not in the transfiguration, by either the bringing into existence new particles of substance, or by the additional accretion of other particles already existing.

Our Lord’s body went into its resurrection or glorified state, and subsided again, without any exchange of its particles of substance. Its substance was, for the time, endowed with higher phenomenal properties. So, chemically, the charcoal becomes a diamond by simply a new arrangement, without any change of identity of the particles.

So the same body that dies, particle for particle and substance for substance, will rise again; yet changed, or transfigured, in so far as it is invested with new properties of glory and of fitness for a heavenly world.

4. It presented Christ as the founder of the new heavenly kingdom, as harmonizing with, though superior to Moses, the founder of the old dispensation, and to Elias, the head of the prophetic order. All the illustrious of past ages stand diminished and humbled before the now glorious Son of man, this transcendent Head of the human race. Adam before the fall was his most nearly equal type; yet still inferior because he fell. Hence, when the apostles afterward went through Jerusalem, and beheld the pomp of the old ceremonial, and the pride of its priesthood, they could call to mind this lesson, and contemn the whole, as nullified by reason of the glory that excelleth.

5. It presents to the Christian Church a symbol of the exalted nature of Jesus, as the second unfallen Adam, as the glorifying restorer of man to his primeval glory; as invested with the robe of Divinity, exalted as a Prince and a Saviour, to conform all his own to his own final glorious likeness. The Gospel of Matthew mostly presents Christ in his laborious and suffering conditions; teaching sublimely and working miraculously, indeed, yet struggling with the trials, and exhibiting the simplicity of mere humanity. But this one scene in Matthew raises Jesus above all human level, and furnishes a full basis for all the glories which the Epistles of Paul and the Revelation of St. John ascribe to his transcendent Person.

6. The Jews, during some part of their history, conceived a theory that there were to be two Messiahs, a glorious and a suffering one. They found in Scripture prophecy such varying accounts and descriptions of the great One to come, some exhibiting him in triumph and splendour, and others showing him in humiliation and death, that they could explain the discrepancy only on the supposition of two different persons. The one they called Messiah, the Son of David, and the other Messiah, the Son of Joseph. Now Jesus, by this manifestation of his own glory, showed both to be united in himself. He was both the suffering and the glorious Messiah. He was the Son of man and the Son of God. He descended to the humblest depths of our nature to bring us to its utmost heights.

V. 14. Mark 9:14; Luke 11:37.

Verse 14. 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, gonupetwn. 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 favour fell at and touched the knees of the person whose kindness they supplicated. See Wakefield’s Commentary; and see the note on Exodus 9:29; where the subject is largely explained.

Verses 14-18. And when they were come to the multitude — Namely, the day following, Luke 9:37, there came a certain man, kneeling down to him — In great humility before Jesus, and with deep reverence for him, and saying, Lord, have mercy on my son — Compassionate his miserable condition, for he is lunatic and sore vexed — With terrible fits. “This man’s disease,” says Dr. Campbell, “we should, from the symptoms, call epilepsy, rather than lunacy. The appellation given it (selhniazetai) shows the general sentiments, at that time, concerning the moon’s influence on this sort of malady.” It appears from Mark 9:17-20; Luke 9:39; (where see the notes,) that the disorder, whatever it was, was owing to his being possessed by an evil spirit; he might, nevertheless, be properly said to be lunatic, though his case was chiefly preternatural, as the evil spirit would undoubtedly take advantage of the influence which the changes of the moon have on the brain and nerves. I brought him to thy disciples — This he had done in Christ’s absence; and they could not cure him — Could not cast out the evil spirit, as appeared by their having attempted it without success. Christ gave his disciples power to cast out devils, when he sent them forth to teach and preach, Matthew 10:1, 8, and then they were successful; yet, at this time, they failed in the operation, though there were nine of them together: and Christ permitted this, 1st, to keep them humble, and to show them their dependance upon him, and that without him they could do nothing; 2d, to glorify himself and his own power. Jesus answered, O faithless and perverse generation — In these words our Lord might first intend to reprove both the disciples and the father of the child, for the weakness of their faith. With respect to the disciples, this appears evident from verse 20; but the reproof, contained in the words, could not be designed principally for them: for though their faith was weak, they were not faithless, nor do they appear to have deserved so sharp a rebuke. It seems to have been intended for the people, and, perhaps, especially the scribes, who are mentioned, Mark 9:14, as disputing with the disciples, and, it should seem, insulting over them, as having now met with a case that was too hard for them; a distemper which they could not cure, even by the name and power of their Master. And this conduct of the scribes, which proceeded from their unbelief, was highly criminal, since Jesus had already given so many undeniable demonstrations of his power and divine mission. Therefore he treated them no worse than they deserved, in calling them a faithless and perverse generation, and in adding, how long shall I be with you — Namely, ere you be convinced? How long shall I suffer you, or bear with your infidelity? A reproof much more applicable to the scribes, than either to the disciples or the father of the child, the weakness of whose faith proceeded from human infirmity, rather than from wilful obstinacy and perverseness. After having thus rebuked the scribes, he turned to the father of the child, and said, Bring him hither to me — And while he brought him the evil spirit tare him, and he fell on the ground, and wallowed foaming, Mark 9:20; Luke 9:42. Doubtless Jesus could easily have prevented this attack of the devil, but he wisely permitted it, that the minds of the spectators might be impressed with a more lively sense of the young man’s distress. He then rebuked the devil. — Commanded him to come out of the youth, Mark 9:25. And the child was cured from that very hour — The cure was immediate and perfect! Great encouragement this to parents to bring their children, whose souls are under the power of Satan, to Christ, in the arms of faith and prayer! He is able to heal them, and as willing as able.

Ver. 14. There came a certain man, kneeling down to him. See on Mark 9:16, where this case is more fully related.

§ 76. — CASTING OUT OF A DUMB AND DEAF SPIRIT, 14-23.

As Moses, when he came down from the mount of God, found that his people had in his absence turned to idolatry and vice, so our Saviour, on coming from the mount of transfiguration, found that his disciples in his absence had neglected prayer and fasting, and become spiritually weak, and had rendered themselves liable to the taunts of adversaries and the rebukes of the Lord. Great is the contrast between the exaltation of the mount and this humiliation on the low level of the earth.

14. Come to the multitude — The preceding conversation, from verse 9, transpired as they descended the hill. Mark (chap. ix) tells us that this was on the second day after the transfiguration. The Lord found his disciples under question by the scribes for a failure to dispossess a demoniac. As the multitude saw our Lord himself approaching, they ran to him with great earnestness, as if believing that he would be able to accomplish the work. They salute our Lord with joyful reverence. The Lord demands of the scribes why they are thus questioning his disciples; when the father of the demoniac child comes forth and states his case.

Verse 14. Kneeling down to him. — That is, he fell down at his knees, embracing them, a peculiarly earnest mode of supplication, mentioned both by Homer and Virgil. The word is gonupetwn, and this advolutio ad genua, as Grotius has shown, is to be distinguished from in genus procumbens, or kneeling.

V. 15. 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.

Verse 15. My son-is lunatic] selhniazetai. One who was most affected with this disorder at the change and full of the moon. See Clarke “Matthew 4:24”. But this lunacy was occasioned by a demon, see Matthew 17:18, and Mark 9:17; Luke 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 Luke 9:39.

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.

Verses 14-18. And when they were come to the multitude — Namely, the day following, Luke 9:37, there came a certain man, kneeling down to him — In great humility before Jesus, and with deep reverence for him, and saying, Lord, have mercy on my son — Compassionate his miserable condition, for he is lunatic and sore vexed — With terrible fits. “This man’s disease,” says Dr. Campbell, “we should, from the symptoms, call epilepsy, rather than lunacy. The appellation given it (selhniazetai) shows the general sentiments, at that time, concerning the moon’s influence on this sort of malady.” It appears from Mark 9:17-20; Luke 9:39; (where see the notes,) that the disorder, whatever it was, was owing to his being possessed by an evil spirit; he might, nevertheless, be properly said to be lunatic, though his case was chiefly preternatural, as the evil spirit would undoubtedly take advantage of the influence which the changes of the moon have on the brain and nerves. I brought him to thy disciples — This he had done in Christ’s absence; and they could not cure him — Could not cast out the evil spirit, as appeared by their having attempted it without success. Christ gave his disciples power to cast out devils, when he sent them forth to teach and preach, Matthew 10:1, 8, and then they were successful; yet, at this time, they failed in the operation, though there were nine of them together: and Christ permitted this, 1st, to keep them humble, and to show them their dependance upon him, and that without him they could do nothing; 2d, to glorify himself and his own power. Jesus answered, O faithless and perverse generation — In these words our Lord might first intend to reprove both the disciples and the father of the child, for the weakness of their faith. With respect to the disciples, this appears evident from verse 20; but the reproof, contained in the words, could not be designed principally for them: for though their faith was weak, they were not faithless, nor do they appear to have deserved so sharp a rebuke. It seems to have been intended for the people, and, perhaps, especially the scribes, who are mentioned, Mark 9:14, as disputing with the disciples, and, it should seem, insulting over them, as having now met with a case that was too hard for them; a distemper which they could not cure, even by the name and power of their Master. And this conduct of the scribes, which proceeded from their unbelief, was highly criminal, since Jesus had already given so many undeniable demonstrations of his power and divine mission. Therefore he treated them no worse than they deserved, in calling them a faithless and perverse generation, and in adding, how long shall I be with you — Namely, ere you be convinced? How long shall I suffer you, or bear with your infidelity? A reproof much more applicable to the scribes, than either to the disciples or the father of the child, the weakness of whose faith proceeded from human infirmity, rather than from wilful obstinacy and perverseness. After having thus rebuked the scribes, he turned to the father of the child, and said, Bring him hither to me — And while he brought him the evil spirit tare him, and he fell on the ground, and wallowed foaming, Mark 9:20; Luke 9:42. Doubtless Jesus could easily have prevented this attack of the devil, but he wisely permitted it, that the minds of the spectators might be impressed with a more lively sense of the young man’s distress. He then rebuked the devil. — Commanded him to come out of the youth, Mark 9:25. And the child was cured from that very hour — The cure was immediate and perfect! Great encouragement this to parents to bring their children, whose souls are under the power of Satan, to Christ, in the arms of faith and prayer! He is able to heal them, and as willing as able.

15. Lunatic — Insane, and deprived by the evil spirit of his reasoning faculties. Mark gives a vivid description of the power of the demon and the sufferings of the victim. The terrible convulsions to which he had been subjected had rent and torn him “from a child.”

Verse 15. He is a lunatic. — Selhniazetai, he is moon-struck, not insane, but epileptic, which disease was thought to be greatly influenced by the moon as well as madness. — The primary cause of this malady was, however, demoniacal possession.

Verse 16. 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, Matthew 17:20. A spiritual disorder must have a spiritual remedy: natural means, in such cases, signify just-nothing.

Verses 14-18. And when they were come to the multitude — Namely, the day following, Luke 9:37, there came a certain man, kneeling down to him — In great humility before Jesus, and with deep reverence for him, and saying, Lord, have mercy on my son — Compassionate his miserable condition, for he is lunatic and sore vexed — With terrible fits. “This man’s disease,” says Dr. Campbell, “we should, from the symptoms, call epilepsy, rather than lunacy. The appellation given it (selhniazetai) shows the general sentiments, at that time, concerning the moon’s influence on this sort of malady.” It appears from Mark 9:17-20; Luke 9:39; (where see the notes,) that the disorder, whatever it was, was owing to his being possessed by an evil spirit; he might, nevertheless, be properly said to be lunatic, though his case was chiefly preternatural, as the evil spirit would undoubtedly take advantage of the influence which the changes of the moon have on the brain and nerves. I brought him to thy disciples — This he had done in Christ’s absence; and they could not cure him — Could not cast out the evil spirit, as appeared by their having attempted it without success. Christ gave his disciples power to cast out devils, when he sent them forth to teach and preach, Matthew 10:1, 8, and then they were successful; yet, at this time, they failed in the operation, though there were nine of them together: and Christ permitted this, 1st, to keep them humble, and to show them their dependance upon him, and that without him they could do nothing; 2d, to glorify himself and his own power. Jesus answered, O faithless and perverse generation — In these words our Lord might first intend to reprove both the disciples and the father of the child, for the weakness of their faith. With respect to the disciples, this appears evident from verse 20; but the reproof, contained in the words, could not be designed principally for them: for though their faith was weak, they were not faithless, nor do they appear to have deserved so sharp a rebuke. It seems to have been intended for the people, and, perhaps, especially the scribes, who are mentioned, Mark 9:14, as disputing with the disciples, and, it should seem, insulting over them, as having now met with a case that was too hard for them; a distemper which they could not cure, even by the name and power of their Master. And this conduct of the scribes, which proceeded from their unbelief, was highly criminal, since Jesus had already given so many undeniable demonstrations of his power and divine mission. Therefore he treated them no worse than they deserved, in calling them a faithless and perverse generation, and in adding, how long shall I be with you — Namely, ere you be convinced? How long shall I suffer you, or bear with your infidelity? A reproof much more applicable to the scribes, than either to the disciples or the father of the child, the weakness of whose faith proceeded from human infirmity, rather than from wilful obstinacy and perverseness. After having thus rebuked the scribes, he turned to the father of the child, and said, Bring him hither to me — And while he brought him the evil spirit tare him, and he fell on the ground, and wallowed foaming, Mark 9:20; Luke 9:42. Doubtless Jesus could easily have prevented this attack of the devil, but he wisely permitted it, that the minds of the spectators might be impressed with a more lively sense of the young man’s distress. He then rebuked the devil. — Commanded him to come out of the youth, Mark 9:25. And the child was cured from that very hour — The cure was immediate and perfect! Great encouragement this to parents to bring their children, whose souls are under the power of Satan, to Christ, in the arms of faith and prayer! He is able to heal them, and as willing as able.

16. Disciples… could not cure him — The disciples had perhaps often performed the miracle of casting out demons; but upon this occasion, either from a special weakness of their own or a special strength of the demon, they failed.

Verse 16. I brought him to thy disciples, and they could not cure him, &c. — The disciples here were the nine apostles, whom Jesus had left behind when he took Peter, James, and John up into the mount. It appears from the other evangelists that the scribes had, during the absence of Christ, joined themselves to the disciples, and were disputing with them when he rejoined them; and that in the meantime the father of this afflicted child, finding their Master absent, had made application to the disciples to cure him, and they were not able; which was probably a matter of malignant exultation to the scribes who were present. Whether they attempted it and failed, or were afraid to make the attempt, does not appear; probably the latter. A difficulty here arises which has not always been satisfactorily solved. “Why,” it may be asked, “since Christ had given power to the twelve to cast out unclean spirits, and they had formerly found the devils ‘subject to them through the name of Christ,’ could they not cast out this demon, and restore the child?” The true answer appears to be, that that fulness of miraculous power with which they were before invested had reference to the special mission on which they were sent; and when that was terminated, although they were not deprived of it, yet the case before them being one of a very formidable description, the youth being grievously torn and tormented, that specific act of faith which appears to have been required in every particular case here failed them; and that probably because during the absence of Christ they had not been engaged, like him and the three apostles with him, in special acts of fasting and prayer.

V. 17. O unbelieving and perverse generation-Our Lord speaks principally this to his disciples.

How long shall I be with you?-Before you steadfastly believe?

Verse 17. O faithless and perverse generation!] These and the following words may be considered as spoken: 1. To the disciples, because of their unbelief, Matthew 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, diestrammenh, 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.

Verses 14-18. And when they were come to the multitude — Namely, the day following, Luke 9:37, there came a certain man, kneeling down to him — In great humility before Jesus, and with deep reverence for him, and saying, Lord, have mercy on my son — Compassionate his miserable condition, for he is lunatic and sore vexed — With terrible fits. “This man’s disease,” says Dr. Campbell, “we should, from the symptoms, call epilepsy, rather than lunacy. The appellation given it (selhniazetai) shows the general sentiments, at that time, concerning the moon’s influence on this sort of malady.” It appears from Mark 9:17-20; Luke 9:39; (where see the notes,) that the disorder, whatever it was, was owing to his being possessed by an evil spirit; he might, nevertheless, be properly said to be lunatic, though his case was chiefly preternatural, as the evil spirit would undoubtedly take advantage of the influence which the changes of the moon have on the brain and nerves. I brought him to thy disciples — This he had done in Christ’s absence; and they could not cure him — Could not cast out the evil spirit, as appeared by their having attempted it without success. Christ gave his disciples power to cast out devils, when he sent them forth to teach and preach, Matthew 10:1, 8, and then they were successful; yet, at this time, they failed in the operation, though there were nine of them together: and Christ permitted this, 1st, to keep them humble, and to show them their dependance upon him, and that without him they could do nothing; 2d, to glorify himself and his own power. Jesus answered, O faithless and perverse generation — In these words our Lord might first intend to reprove both the disciples and the father of the child, for the weakness of their faith. With respect to the disciples, this appears evident from verse 20; but the reproof, contained in the words, could not be designed principally for them: for though their faith was weak, they were not faithless, nor do they appear to have deserved so sharp a rebuke. It seems to have been intended for the people, and, perhaps, especially the scribes, who are mentioned, Mark 9:14, as disputing with the disciples, and, it should seem, insulting over them, as having now met with a case that was too hard for them; a distemper which they could not cure, even by the name and power of their Master. And this conduct of the scribes, which proceeded from their unbelief, was highly criminal, since Jesus had already given so many undeniable demonstrations of his power and divine mission. Therefore he treated them no worse than they deserved, in calling them a faithless and perverse generation, and in adding, how long shall I be with you — Namely, ere you be convinced? How long shall I suffer you, or bear with your infidelity? A reproof much more applicable to the scribes, than either to the disciples or the father of the child, the weakness of whose faith proceeded from human infirmity, rather than from wilful obstinacy and perverseness. After having thus rebuked the scribes, he turned to the father of the child, and said, Bring him hither to me — And while he brought him the evil spirit tare him, and he fell on the ground, and wallowed foaming, Mark 9:20; Luke 9:42. Doubtless Jesus could easily have prevented this attack of the devil, but he wisely permitted it, that the minds of the spectators might be impressed with a more lively sense of the young man’s distress. He then rebuked the devil. — Commanded him to come out of the youth, Mark 9:25. And the child was cured from that very hour — The cure was immediate and perfect! Great encouragement this to parents to bring their children, whose souls are under the power of Satan, to Christ, in the arms of faith and prayer! He is able to heal them, and as willing as able.

17. Faithless and perverse generation — The scribes, who stood by cavilling at the failure; the people, who had brought the devil into such power over themselves and children by their sins; and the disciples, whose weak faith subjected the cause of God to ridicule, are all a part of this faithless and perverse generation, and all have a share in this rebuke of our Lord. He had just come from the celestial transfiguration on the mount; and how terrible was the transition to the company of devils, demoniacs, depraved unbelievers and weak disciples. Suffer you — Moses, in Numbers 22:10, complained, and he was therein sinful; for no sinner may thus rebuke his fellow. But with Christ the pure, not merely the gain sayings of the wicked, but the short comings of humanity, were a true source of profound suffering.

Verse 17. O faithless and perverse generation, &c. — If this reproof were addressed to the disciples, the terms of it must be taken in a milder and more limited sense than that in which they are employed by our Lord when he reproves the Jews at large: but still, in the mildest sense, it would imply that the disciples had not, during Christ’s absence, been giving themselves up to prayer; and that their faith had become languid; nay, that a degree of positive unbelief as to being able, even in the name of their Master, to cure so desperate a case as that before them, had invaded their minds; for with “unbelief” they are charged, verse 20. But, without supposing the disciples blameless, or not to be comprehended in the general rebuke in the degree in which it was applicable to them, it is reasonably supposed by most interpreters that the reproof was addressed to all present, and especially to the scribes, who had probably mocked at the inability of the disciples to effect a cure in the name of their Master; although they themselves had seen or heard of innumerable instances of his power over both natural diseases and those which were supernaturally inflicted. An occasion was thus afforded them for the discovery of their utter faithlessness and perversity of mind; and these ill qualities had been strongly manifested by the manner in which they laid hold upon it to detract from the power of Christ’s name. Thus they were the more fully unmasked and reproved; while the illustrious display of Christ’s power which followed, confounded and humbled them before the people. For the evil spirit was permitted to put forth all his power when the youth was brought to Christ: “Straightway the spirit tare him; and he fell on the ground, and wallowed foaming;” and when the devil was commanded to come out, he “cried, and rent him sore, and came out of him; and the child was as one dead, insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up, and he arose,” Mark 9:26, &c. Thus every thing was permitted to manifest the more strikingly the fierceness and obstinacy of the possession, and the saving might of Christ, and the more forcibly to abash the gainsaying scribes, whose exultation, like that of “the hypocrite, was but for a moment.”

Verse 18. 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.

Verses 14-18. And when they were come to the multitude — Namely, the day following, Luke 9:37, there came a certain man, kneeling down to him — In great humility before Jesus, and with deep reverence for him, and saying, Lord, have mercy on my son — Compassionate his miserable condition, for he is lunatic and sore vexed — With terrible fits. “This man’s disease,” says Dr. Campbell, “we should, from the symptoms, call epilepsy, rather than lunacy. The appellation given it (selhniazetai) shows the general sentiments, at that time, concerning the moon’s influence on this sort of malady.” It appears from Mark 9:17-20; Luke 9:39; (where see the notes,) that the disorder, whatever it was, was owing to his being possessed by an evil spirit; he might, nevertheless, be properly said to be lunatic, though his case was chiefly preternatural, as the evil spirit would undoubtedly take advantage of the influence which the changes of the moon have on the brain and nerves. I brought him to thy disciples — This he had done in Christ’s absence; and they could not cure him — Could not cast out the evil spirit, as appeared by their having attempted it without success. Christ gave his disciples power to cast out devils, when he sent them forth to teach and preach, Matthew 10:1, 8, and then they were successful; yet, at this time, they failed in the operation, though there were nine of them together: and Christ permitted this, 1st, to keep them humble, and to show them their dependance upon him, and that without him they could do nothing; 2d, to glorify himself and his own power. Jesus answered, O faithless and perverse generation — In these words our Lord might first intend to reprove both the disciples and the father of the child, for the weakness of their faith. With respect to the disciples, this appears evident from verse 20; but the reproof, contained in the words, could not be designed principally for them: for though their faith was weak, they were not faithless, nor do they appear to have deserved so sharp a rebuke. It seems to have been intended for the people, and, perhaps, especially the scribes, who are mentioned, Mark 9:14, as disputing with the disciples, and, it should seem, insulting over them, as having now met with a case that was too hard for them; a distemper which they could not cure, even by the name and power of their Master. And this conduct of the scribes, which proceeded from their unbelief, was highly criminal, since Jesus had already given so many undeniable demonstrations of his power and divine mission. Therefore he treated them no worse than they deserved, in calling them a faithless and perverse generation, and in adding, how long shall I be with you — Namely, ere you be convinced? How long shall I suffer you, or bear with your infidelity? A reproof much more applicable to the scribes, than either to the disciples or the father of the child, the weakness of whose faith proceeded from human infirmity, rather than from wilful obstinacy and perverseness. After having thus rebuked the scribes, he turned to the father of the child, and said, Bring him hither to me — And while he brought him the evil spirit tare him, and he fell on the ground, and wallowed foaming, Mark 9:20; Luke 9:42. Doubtless Jesus could easily have prevented this attack of the devil, but he wisely permitted it, that the minds of the spectators might be impressed with a more lively sense of the young man’s distress. He then rebuked the devil. — Commanded him to come out of the youth, Mark 9:25. And the child was cured from that very hour — The cure was immediate and perfect! Great encouragement this to parents to bring their children, whose souls are under the power of Satan, to Christ, in the arms of faith and prayer! He is able to heal them, and as willing as able.

§ 76. — CASTING OUT OF A DUMB AND DEAF SPIRIT, 14-23.

As Moses, when he came down from the mount of God, found that his people had in his absence turned to idolatry and vice, so our Saviour, on coming from the mount of transfiguration, found that his disciples in his absence had neglected prayer and fasting, and become spiritually weak, and had rendered themselves liable to the taunts of adversaries and the rebukes of the Lord. Great is the contrast between the exaltation of the mount and this humiliation on the low level of the earth.

14. Come to the multitude — The preceding conversation, from verse 9, transpired as they descended the hill. Mark (chap. ix) tells us that this was on the second day after the transfiguration. The Lord found his disciples under question by the scribes for a failure to dispossess a demoniac. As the multitude saw our Lord himself approaching, they ran to him with great earnestness, as if believing that he would be able to accomplish the work. They salute our Lord with joyful reverence. The Lord demands of the scribes why they are thus questioning his disciples; when the father of the demoniac child comes forth and states his case.

Verse 19. 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 endeavours, 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 labours.

Verses 19, 20. Then came the disciples to Jesus — Namely, the nine disciples, who had been left with the multitude, when Jesus and the three others went up to the mount. They were silent before the multitude, ashamed, it seems, that they could not cast out this evil spirit, and, perhaps, vexed lest through some fault of their own they had lost the power of working miracles, formerly conferred upon them. But when they came with Jesus to their lodging, they asked the reason why they could not cast out that particular demon? Jesus said, Because of your unbelief — Because in this particular you had not faith. You doubted whether I could or would enable you to cast out this evil spirit, and I permitted him to resist your efforts, to reprove the weakness of your faith. For if ye have faith as a grain of mustard-seed — If ye have the least measure of the faith of miracles; ye shall say to this mountain, Remove, &c. — Ye shall, by that faith, be able to accomplish the most difficult things in all cases wherein the glory of God and the good of his church are concerned. It is certain that the faith here spoken of may subsist without saving faith: Judas had it, and so had many, 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 by him in an extraordinary and supernatural way, at that hour. Now, though I have all this faith, so as to remove mountains, yet if I have not the faith that 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.

19. Apart — They were doubtless ashamed to discuss this question before the world.

V. 20. 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. Matthew 21:21; Luke 17:6.

Verse 20. 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 apistian, unbelief, the famous Vatican MS. and Cod. Cyprius, six others, Coptic, Ethiopic, Armenian, and Arabic, Origen, and Chrysostom, read oligopistian, 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, 1 Corinthians 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 see Clarke’s note on “Matthew 13:32”.

Verses 19, 20. Then came the disciples to Jesus — Namely, the nine disciples, who had been left with the multitude, when Jesus and the three others went up to the mount. They were silent before the multitude, ashamed, it seems, that they could not cast out this evil spirit, and, perhaps, vexed lest through some fault of their own they had lost the power of working miracles, formerly conferred upon them. But when they came with Jesus to their lodging, they asked the reason why they could not cast out that particular demon? Jesus said, Because of your unbelief — Because in this particular you had not faith. You doubted whether I could or would enable you to cast out this evil spirit, and I permitted him to resist your efforts, to reprove the weakness of your faith. For if ye have faith as a grain of mustard-seed — If ye have the least measure of the faith of miracles; ye shall say to this mountain, Remove, &c. — Ye shall, by that faith, be able to accomplish the most difficult things in all cases wherein the glory of God and the good of his church are concerned. It is certain that the faith here spoken of may subsist without saving faith: Judas had it, and so had many, 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 by him in an extraordinary and supernatural way, at that hour. Now, though I have all this faith, so as to remove mountains, yet if I have not the faith that 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.

20. Because of your unbelief — During the absence of their Lord, the disciples seem to have become as it were secularized. See introduction to the section. Faith as a grain of mustard seed — That is, in size; in contrast with the size of the mountain it is able to remove. This mountain — This faith, be it remembered, supposes a concurrence between God and man. On the part of God a mission or duty assigned to the man, for which the power of faith is granted; and without this, the true faith is impossible. On the part of man there must be exercised all the granted faith-power, by which he puts forth the act, or pursues the course which is opened in the way of duty before him. When these two things combine, it is literally true that anything is possible. If the man’s mission be to remove the Andes into the Pacific it can be done. If there be no duty to it, there can be no true faith for it; and the attempt to do it would not be faith but rash self-will. God gives no man faith wherewith to play miraculous pranks. On the other hand, if there be the duty and the God-given power of faith, and yet it be not exercised with the full strength of heart and the firm trust in God which knows the impossibility will be done, no miracle shall follow. This the disciples had not, even to a mustard seed’s amount; and a mustard seed’s amount could have as easily accomplished its mission as my hand moves a pen. There doubtless lives many a Christian now with faith sufficient to remove real material mountains, if God had any such work for him to do. Yet it may be safely presumed that our Lord used the word mountain as well as the mustard seed by way of figure. He may have used it as Isaiah 40:4, prophesies that “every valley shall be exalted, and every mountain shall be brought low.” Or as Zechariah 4:7, declares that the “great mountain shall disappear before Zerubbabel.”

Verse 20. Your unbelief. — Your want of entire RELIANCE on my almighty power, and on my absolute faithfulness.

A grain of mustard seed. — Which, as before said, is the smallest of seeds growing into a tree, and therefore, among the Jews, furnished a common proverb to express a small quantity of any thing. This faith is usually called by divines “the faith of miracles;” and has been said to be a supernatural persuasion given to a man, that God will effect some particular supernatural work by him, in that very moment. In the present age, so far removed from those times when those supernatural gifts were imparted, the subject is necessarily obscure, and was perhaps left without farther explanation because of the intended temporary duration of miraculous powers. That a faith without charity might exist which should remove mountains, that is, effect things really impossible to mere human power, and which therefore commanded an adequate exertion of the Divine energy to produce the result, we learn from St. Paul, who appears to have had this text in his thoughts from his reference to the removing of “mountains.” But this faith, though it might not be saving to the individual, differed from saving faith only as it was directed to a different object. Faith, in both cases, does not mean mere credence given to some truth proposed; but trust or reliance. Faith is saving when is the trust of a heart broken and contrite on account of sin, in the great atonement, which is the only object of saving faith; so the faith by which miracles were wrought by the disciples of Christ, was also trust at reliance, but its object was the name or power of Christ, and this undoubtedly some persons appear to have possessed who had not the faith which placed them in a state of salvation. The majority of those who were endued with miraculous powers were no doubt pious persons, but they were bestowed upon some who, though not wholly without incipient signs of grace, never gave themselves up fully to the sanctifying influence of Christ’s religion; and they remained with others after much spiritual declension, as not being necessarily connected with the state of the heart, or of that faith, the actings of which, being directed to Christ as the SAVIOUR, draw life and salvation from him. It is thus that the distinction may be clearly made between the faith which saves, and the faith which wrought miracles; and it appears to have been sufficiently well understood in apostolic times that the possession of the latter was not in itself a sufficient indication of Christian character, and that the effect which followed put no honour upon the individual who was the human instrument of the miracles; but only upon Christ, in whose sole name they were openly wrought, and so gave confirmation, not to any private professed object, not to any private tenet of the worker of such miracles himself, but to the Divine character and heavenly doctrine of Christ alone. With respect to the degree of this faith, our Lord states that if so small as to be compared to a grain of mustard seed, it should remove “a mountain;” that is, speaking in a hyperbolical proverb, it should effect an apparently impossible thing. But here it is to be remembered that the very essence of this faith is exclusive trust in the power of Christ, and as such, in all its degrees from the least, it must be entire trust. Faith, even as a grain of mustard seed, excludes doubt, which, as in the case of the disciples just reproved, implied an “unbelief,” apistia, a deficiency at least of faith, which rendered them unable to relieve the case in question.

And nothing shall be impossible to you. — Nothing necessary to give testimony to the doctrine you are commissioned to teach, to afford you greater facilities for promoting the salvation of men; and to illustrate the mercy and charity of your religion. The promise was limited by the nature of the case, and the commission they had received. “It is not faith,” says Mr. Baxter, “but presumption, which had no promise of success, if they or any are confident of working any miracle which Christ never commissioned or called them to work, or promised his blessing to.”

V. 21. 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.

Verse 21. This kind goeth not out but by prayer, &c.] touto to genov, 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, Mark 9:29, only the Vatican MS. leaves out nhsteia, 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 Clarke’s notes on “Mark 9:17”, &c.

Verse 21. This kind — Of devils, goeth not out but by prayer and fasting — Joined with an eminent degree of the faith he had been describing. He intended by this to excite them to intercede with God for his more abundant co-operation; and by such extraordinary devotions to endeavour to prepare their souls for his further influences. What a testimony have we here of the efficacy of fasting, when added to fervent prayer! Some kinds of devils the apostles had east out before this without fasting.

21. This kind — The word kind may mean the entire species of evil spirits, and then our Lord would mean to say that to cast out evil spirits requires prayer and fasting. Or it may mean that this special kind of evil spirits which infested this child requires special faith, or special effort to give effect to that faith. The latter is the more obvious, and therefore the more probable meaning. That there are various grades of spirits of evil is not improbable in itself; and the idea is sustained by many proofs. The very fact that Beelzebub is prince of devils, shows this. Mark, by his glowing description of the fierceness both of this demon and of the demons at Gadara, evidently means to convey the idea that there are demons of more than ordinary fierceness. Matthew tells us (Matthew 12:45) of one who took “seven other spirits more wicked than himself.” And Paul (Ephesians 6:12) evidently describes divers orders of evil. We may safely conclude, therefore, that our Lord meant to say that this sort of demon required more than ordinary spiritual vigour to expel him. And here we have a solemn intimation that we have all, nigh unto us, spiritual foes of various power, whose force can be overcome by the vigorous use of the means of training our spiritual strength.

Verse 21. This kind goeth not out but by prayer and fasting. — Our Lord does not here probably mean that different kinds of demons inflict different species of diseases, and that because of a difference of a kind, they are more easy or more difficult to expel; but that when a possession by any demon took place, which, as in this instance, presented very fearful signs of rage and torment, even an ordinary faith would give way to doubt, under the impression of the difficulty of the case, unless supported and invigorated by that spiritual habit of mind which is nourished by special and frequent acts of fasting and earnest prayer. It does not therefore follow from this, as some have supposed, that the disciples had cast out any devils without fasting and prayer, for these were the habits of all pious Jews; but that it required a more than ordinary attention to these duties to maintain that loftiness of faith which should not give place under the impressions naturally made upon the mind by the more formidable displays of Satanic agency. This verse is wanting in the Vatican and a few other MSS. and versions, but is contained in others of great authority; and all have it in Mark 9:29: so that of its genuineness, as a part of holy writ, there can be no doubt.

V. 22. Mark 9:30; Luke 9:44.

Verse 22. They abode in Galilee] Lower Galilee, where the city of Capernaum was.

The Son of man shall be betrayed into the hands of men] mellei&paradidosqai eiv ceirav-The Son of man is about to be delivered into the hands, &c. I am fully of the mind of two eminent critics, Grotius and Wakefield, that paradidosqai 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 Acts 4:27, 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.

Ver. 22. While they abode in Galilee. The Saviour having showed them his glory, now apprises them of the cross. Thus from the beginning the cross was made preparatory to the crown.

22. While they abode in Galilee — The miracle and conversation of the last paragraph plainly took place not far from the mount of transfiguration; which was in the vicinity of Cesarea Philippi. Thence, according to Mark 9:30, they crossed over Gennesaret to Galilee, where the present scene transpired. Into the hands of men — Though he was the Son of man, and the model of humanity, it was fatal for him to be betrayed into the hands of men. Our Lord first broached the subject of his death at the scene of the apostolic inauguration in Matthew 16:21. And (as in our comment on that passage we have noted) so unexpected a turn after delivering to them the kingdom, struck them with consternation. He now, after his transfiguration, reveals the same sad assurance. Matthew says they were exceeding sorry. Luke says that our Saviour told them, Let these sayings sink down into your ears, if not into their understandings; and he adds: They understood not this saying, and it was hid from them that they perceived it not: and they feared to ask him.

Verse 22. And while they abode in Galilee. — Anastrefomenwn must here be translated, passed through, for they were on their way back through Galilee to Capernaum.

Betrayed. — Delivered up; the word not signifying treachery; prodidonai is to betray.

Verse 23. 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.

§ 76. — CASTING OUT OF A DUMB AND DEAF SPIRIT, 14-23.

As Moses, when he came down from the mount of God, found that his people had in his absence turned to idolatry and vice, so our Saviour, on coming from the mount of transfiguration, found that his disciples in his absence had neglected prayer and fasting, and become spiritually weak, and had rendered themselves liable to the taunts of adversaries and the rebukes of the Lord. Great is the contrast between the exaltation of the mount and this humiliation on the low level of the earth.

14. Come to the multitude — The preceding conversation, from verse 9, transpired as they descended the hill. Mark (chap. ix) tells us that this was on the second day after the transfiguration. The Lord found his disciples under question by the scribes for a failure to dispossess a demoniac. As the multitude saw our Lord himself approaching, they ran to him with great earnestness, as if believing that he would be able to accomplish the work. They salute our Lord with joyful reverence. The Lord demands of the scribes why they are thus questioning his disciples; when the father of the demoniac child comes forth and states his case.

Verse 23. And they were exceeding sorry. — They did not as yet comprehend the connection of our Lord’s death with his glory, and the establishment of his kingdom; and as for his resurrection from the dead, St. Mark says they “questioned with one another what the rising from the dead should mean;” probably, how it should be necessary for him to die if he was so soon to return to life again; and why he could not as well establish his kingdom now he was still alive, without being brought to life again, or whether he spoke figuratively only on this subject. Great was the obscurity of their minds; but it is to be remembered that our Lord simply stated that he should die and rise again, without entering into any explanation of the reasons.

They that received tribute money. — Oi ta didracma lambanontev, those that collected the didrachmas, one being paid by each individual. The Attic drachma was the fourth part of a shekel, and the didrachma half a shekel, which sum was paid annually for the service of the temple, by every Israelite excepting women, children, and servants, and that throughout the world. The value of the half shekel was about fifteen pence of our money. This temple tribute was voluntary, though still expected of every one; and is not to be confounded with the Roman tribute or poll tax, which was paid in Roman money, and was of course, as laid upon a conquered people, compulsory. The persons collecting the temple tribute were not publicans or the receivers of the civil taxes, but the servants of the temple, the apostoloi, sent out by the priests for that purpose.

Doth not your Master pay tribute? — Ta didracma the didrachma; that is, the half shekel contribution? The question is sufficiently in proof that this was not a Roman tax, for which a demand would have been made without any such inquiry. But as this was voluntary, although but seldom refused, the peculiarity of our Lord’s character and conduct would naturally suggest the inquiry to the collectors. Some have thought this tribute of the half shekel obligatory, because it was enjoined by Moses, Exodus 30:12-16, but this was not a perpetual law; and the tribute was not even then to be paid yearly, but upon numbering the people. It fell into disuse before the times of the kings, and after the captivity was resorted to only as a custom, without any pretence of legal enforcement.

V. 24. 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.

Verse 24. 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, Exodus 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-ta didracma, 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 Exodus 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 hmisu tou didacmou, the half of a didrachma.

Verses 24-27. When they were come to Capernaum — Where our Lord now dwelt. Hence the collectors of the sacred tribute did not ask him for it till he came to this the ordinary place of his residence. They that received the tribute-money came to Peter — Whose house was in Capernaum, and probably in his house Jesus now lodged, and therefore he was the most fit to be spoken to as being the house-keeper, and they presumed he knew his Master’s mind. And said, 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. He (Peter) saith, Yes — My Master pays tribute. It is his practice to pay it, and I doubt not that he will pay it now. And when he came into the house Jesus prevented him — Just when Peter was going to ask him for it: Of whom do the kings of the earth take custom, &c. — Of whom are they accustomed to take it? Of their children, &c. — Of their own families, or of others? Peter saith — Of strangers — Of persons not belonging to their families. Jesus saith, Then are the children free — From any such demand. The sense is, This tribute 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. Lest we should offend them — That is, give them occasion to say that I despise the temple and its service, and teach my disciples so to do; go thou to the sea, and cast a hook, &c. — He sends Peter to the lake with a line and a hook, telling him, that in the mouth of the first fish that came up, he should find a stater, (stathra) a Grecian piece of money so called, equal to two didrachma, or one shekel of Jewish money, the sum required for himself and Peter; Peter having a family of his own, and the other apostles being 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 Peter and his brethren in a firm dependance on Divine Providence! “Jesus chose to provide this tribute-money by a miracle, either because the disciple who carried the bag was absent, or because he had not as much money as was necessary. Further, he chose to provide it by this particular miracle, rather than any other, because it was of such a kind as to demonstrate that he was the Son of the Great Monarch worshipped in the temple, who rules the universe. Wherefore, in the very manner of his paying this tax, he showed Peter that he was free from all taxes; and at the same time gave his followers this useful lesson, that, in matters which affect their property in a smaller degree, it is better to recede somewhat from their just rights, than, by stubbornly insisting on them, to offend their brethren, or disturb the state.” — Macknight.

Ver. 24. Doth not your master pay tribute: ta didracma, the didrachma, the contribution for the support of the temple. See note on Exodus 30:13.

§ 78. — MIRACLE OF COIN IN THE FISH’S MOUTH, 24-27.

24. They… tribute money — Not the Roman tax-gatherers, for they would not have proposed the payment as a matter of question. This tribute money was a contribution of the Jews to the maintenance of the temple services. It was enjoined by God, through Moses, (Exodus 30:11-16,) and amounted (Exodus 38:26) to a bekah, or half a shekel. Doth not your master pay the didrachms? is the question in the Greek. From which it appears that the Greek didrachm or double drachm was equivalent to a bekah or half shekel. That is, four drachms made a shekel. See note on verse 27. Came to Peter — Their awe of our Lord did not permit them to approach him with the matter.

V. 25. 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.

Verse 25. He saith, Yes.] From this reply of Peter, it is evident that our Lord customarily paid all taxes, tributes, &c., 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.

Verses 24-27. When they were come to Capernaum — Where our Lord now dwelt. Hence the collectors of the sacred tribute did not ask him for it till he came to this the ordinary place of his residence. They that received the tribute-money came to Peter — Whose house was in Capernaum, and probably in his house Jesus now lodged, and therefore he was the most fit to be spoken to as being the house-keeper, and they presumed he knew his Master’s mind. And said, 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. He (Peter) saith, Yes — My Master pays tribute. It is his practice to pay it, and I doubt not that he will pay it now. And when he came into the house Jesus prevented him — Just when Peter was going to ask him for it: Of whom do the kings of the earth take custom, &c. — Of whom are they accustomed to take it? Of their children, &c. — Of their own families, or of others? Peter saith — Of strangers — Of persons not belonging to their families. Jesus saith, Then are the children free — From any such demand. The sense is, This tribute 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. Lest we should offend them — That is, give them occasion to say that I despise the temple and its service, and teach my disciples so to do; go thou to the sea, and cast a hook, &c. — He sends Peter to the lake with a line and a hook, telling him, that in the mouth of the first fish that came up, he should find a stater, (stathra) a Grecian piece of money so called, equal to two didrachma, or one shekel of Jewish money, the sum required for himself and Peter; Peter having a family of his own, and the other apostles being 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 Peter and his brethren in a firm dependance on Divine Providence! “Jesus chose to provide this tribute-money by a miracle, either because the disciple who carried the bag was absent, or because he had not as much money as was necessary. Further, he chose to provide it by this particular miracle, rather than any other, because it was of such a kind as to demonstrate that he was the Son of the Great Monarch worshipped in the temple, who rules the universe. Wherefore, in the very manner of his paying this tax, he showed Peter that he was free from all taxes; and at the same time gave his followers this useful lesson, that, in matters which affect their property in a smaller degree, it is better to recede somewhat from their just rights, than, by stubbornly insisting on them, to offend their brethren, or disturb the state.” — Macknight.

25. He saith, Yes — Peter is here, perhaps, as often, a little too forward. He wishes to speak favourably for his Master. Jesus prevented him — Introduced the matter as soon as Peter came into the house, and before the latter had time to do so.

Verse 25. He saith, Yes. — As not being willing for a moment to have it supposed that his master was indifferent to the maintenance of the temple service, or perhaps knowing that he had previously paid it. — But Jesus coming in at the time prevented him, proefqasen auton, anticipated him, by taking up the subject himself.

V. 26. 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.

Verse 26. 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.

Verses 24-27. When they were come to Capernaum — Where our Lord now dwelt. Hence the collectors of the sacred tribute did not ask him for it till he came to this the ordinary place of his residence. They that received the tribute-money came to Peter — Whose house was in Capernaum, and probably in his house Jesus now lodged, and therefore he was the most fit to be spoken to as being the house-keeper, and they presumed he knew his Master’s mind. And said, 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. He (Peter) saith, Yes — My Master pays tribute. It is his practice to pay it, and I doubt not that he will pay it now. And when he came into the house Jesus prevented him — Just when Peter was going to ask him for it: Of whom do the kings of the earth take custom, &c. — Of whom are they accustomed to take it? Of their children, &c. — Of their own families, or of others? Peter saith — Of strangers — Of persons not belonging to their families. Jesus saith, Then are the children free — From any such demand. The sense is, This tribute 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. Lest we should offend them — That is, give them occasion to say that I despise the temple and its service, and teach my disciples so to do; go thou to the sea, and cast a hook, &c. — He sends Peter to the lake with a line and a hook, telling him, that in the mouth of the first fish that came up, he should find a stater, (stathra) a Grecian piece of money so called, equal to two didrachma, or one shekel of Jewish money, the sum required for himself and Peter; Peter having a family of his own, and the other apostles being 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 Peter and his brethren in a firm dependance on Divine Providence! “Jesus chose to provide this tribute-money by a miracle, either because the disciple who carried the bag was absent, or because he had not as much money as was necessary. Further, he chose to provide it by this particular miracle, rather than any other, because it was of such a kind as to demonstrate that he was the Son of the Great Monarch worshipped in the temple, who rules the universe. Wherefore, in the very manner of his paying this tax, he showed Peter that he was free from all taxes; and at the same time gave his followers this useful lesson, that, in matters which affect their property in a smaller degree, it is better to recede somewhat from their just rights, than, by stubbornly insisting on them, to offend their brethren, or disturb the state.” — Macknight.

26. Then are the children free — Kings do not take tribute of their own sons. Now of the temple God is king, and I am his Son. Why then, Peter, did you so far forget my Sonship as to pledge me to become a tribute-payer? Peter had but lately confessed his Lord in the most solemn style, at Cesarea Philippi, as Son of the living God. He had but a few days previously heard God’s voice, on the mount of transfiguration, proclaim Jesus as his beloved Son. Why then should God’s Son pay tribute for his own house? Nevertheless our Lord did not avail himself of this divine exemption.

Verse 26. Then are the children free. — The force of this argument is wholly grounded upon Christ being THE DIVINE SON OF GOD. The tribute money being paid for the service of God in his temple, was considered as paid to God; it was therefore God’s tribute. — But, says our Lord, “Of whom do the kings of the earth take custom or tribute? of their own sons, or of strangers?” That is, their subjects, not being children, or, as it may be rendered, of others. Peter saith, “Of others.” Jesus answered, “Then are the sons free.” Our Lord leaves the irresistible inference to be drawn, — Then, if this tribute be levied in the name of my FATHER, I, his SON, am exempted.

V. 27. 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, but 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.

Verse 27. 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, stathra, 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, &c., 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 traveller, 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, &c.; 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, labouring, preaching, suffering, dying, &c., &c., 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, &c., &c,, 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. See Clarke’s note on “Matthew 17:27”, which 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, &c., 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. ST. MATTHEW

Verses 24-27. When they were come to Capernaum — Where our Lord now dwelt. Hence the collectors of the sacred tribute did not ask him for it till he came to this the ordinary place of his residence. They that received the tribute-money came to Peter — Whose house was in Capernaum, and probably in his house Jesus now lodged, and therefore he was the most fit to be spoken to as being the house-keeper, and they presumed he knew his Master’s mind. And said, 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. He (Peter) saith, Yes — My Master pays tribute. It is his practice to pay it, and I doubt not that he will pay it now. And when he came into the house Jesus prevented him — Just when Peter was going to ask him for it: Of whom do the kings of the earth take custom, &c. — Of whom are they accustomed to take it? Of their children, &c. — Of their own families, or of others? Peter saith — Of strangers — Of persons not belonging to their families. Jesus saith, Then are the children free — From any such demand. The sense is, This tribute 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. Lest we should offend them — That is, give them occasion to say that I despise the temple and its service, and teach my disciples so to do; go thou to the sea, and cast a hook, &c. — He sends Peter to the lake with a line and a hook, telling him, that in the mouth of the first fish that came up, he should find a stater, (stathra) a Grecian piece of money so called, equal to two didrachma, or one shekel of Jewish money, the sum required for himself and Peter; Peter having a family of his own, and the other apostles being 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 Peter and his brethren in a firm dependance on Divine Providence! “Jesus chose to provide this tribute-money by a miracle, either because the disciple who carried the bag was absent, or because he had not as much money as was necessary. Further, he chose to provide it by this particular miracle, rather than any other, because it was of such a kind as to demonstrate that he was the Son of the Great Monarch worshipped in the temple, who rules the universe. Wherefore, in the very manner of his paying this tax, he showed Peter that he was free from all taxes; and at the same time gave his followers this useful lesson, that, in matters which affect their property in a smaller degree, it is better to recede somewhat from their just rights, than, by stubbornly insisting on them, to offend their brethren, or disturb the state.” — Macknight.

Ver. 27. A piece of money. Stathra, a stater, which is said to be two didrachms. By consequence, the sum required was but the fourth part of a shekel for each person.

27. Offend them — Put a snare or entrapment in their way, by which they should fall into the supposition that I depreciate God’s house. See note on Matthew 18:7. Go thou to the sea — As I am Son of the King of all the universe, the earth is my patrimony, and the sea is my treasury. Go and draw upon it. Take a coin from the fish’s mouth and pay thy contribution and mine. Piece of money — In Greek a stater. This, being a half shekel for each of the two, must have been current for a shekel, which was about sixty-two cents. See note on verse 24.

Verse 27. Offend them. — Lest we should place a stumbling block in their way, create a prejudice against us, as though I disregard the temple and its service, and teach you also to slight it, I waive insisting upon my right of exemption as the Son of God, and the Lord of the temple itself. That first cometh up. — That is, to the hook.

A piece of money. — Stathra, a stater. A piece of money of the value of a shekel, therefore equivalent to two didrachmas, one to discharge his own tribute, and the other that of Peter. Thus, while our Lord showed so great humility in not standing upon his dignity as the Son of God, he demonstrated the truth of this high relation, which implied Divinity itself, by the miracle he wrought. Whether the coin were created for the purpose, or the fish had swallowed it by accident, makes little difference. The first supposes omnipotence; for to create any thing, however small, is the work only of God: and if we adopt the second opinion, then the depths of ocean must have been open to his all-pervading eye; and his power must have wrought there, directing the very fish to the hook of Peter, which contained the required coin. The narrative shows that our Lord himself was so destitute of money that his disciples could not have followed him from pecuniary motives; and though he could have commanded boundless wealth by miracle, as well as a single stater, he submitted to voluntary poverty!