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the Scriptures, that it is in direct contradiction to the whole tenor of our Lord's doctrine, who forbade any of his disciples to assume pre-eminence above the rest. (Matt. xviii. 1-4; xxiii. 6-10; Mark ix. 33-35.)

When our Lord said, "Upon this rock (pointing, probably, to himself, as in another instance, John ii. 19-22), will I build my church," he subjoined," and the gates of Hell shall not prevail against it." Now, whether this be understood of death itself, or of the powers and policy of hell, in both senses it is equally true. Death cannot destroy the hope of a Christian, nor can Satan, with all his angels, either in the way of heresy or infidelity, prevail against the church, so as to overturn it: this is admitted both by Protestants and Roman Catholics.

We now proceed to the much controverted passage which immediately follows, relative to what is called "the power of the keys," which we shall introduce to our readers in the eloquent and impressive language of Bp. Horsley: "The kingdom of heaven is the church of God. Formerly, the Jewish church was that kingdom: it is now, the Christian church. The true church is represented in this text (ver. 18), as in many passages of holy writ, under the image of a walled city, to be entered only at the gates. Under the Mosaic economy, these gates were shut, and particular persons only could gain admittance; Israelites by birth, or by legal incorporation. The locks of these gates were the rites of the Mosaic law, which obstructed the entrance of aliens. But after our Lord's ascension, and the descent of the Holy Ghost, the keys of the city were given to St. Peter, by that vision which taught him, and authorized him to teach others, that all distinctions of one nation from another were at an end. By virtue of this special commis

sion, the great Apostle applied the key, pushed back the bolt of the lock, and threw the gates of the city open for the admission of the whole Gentile world, in the instance of Cornelius and his family. To this, and to this only, our Lord prophetically alludes, when he promises to St. Peter the custody of the keys. No authority over the rest of the apostles was given to St. Peter, by the promise made to him in either, or in both its branches; nor was any right conveyed to him, which could descend from him to his successors in any see. The promise was simply a prediction that he would be selected to be the first instrument in a great work of providence, which was of such a nature as to be done once for all; and being done, it cannot be repeated. The great apostle fulfilled his commission in his life-time. He applied his key; he turned back the lock, he loosed and he bound. The gates of the kingdom of heaven are thrown open; the ceremonial law is abrogated; the moral is confirmed, and the successor of St. Peter can give neither furtherance, nor obstruction to the business." (Horsley's Serm. vol. i., pp. 286-289.)

He,

This opinion of priority in service, not supremacy in power, being conferred upon the Apostle Peter on this occasion, is maintained by several of the Christian Fathers, particularly by Tertullian, who says, in the administration of Christian baptism, did first unlock the entrance into the kingdom of heaven;" that is, unto the Gentiles. (Quoted Fletcher's Lect. p. 114.) And we think it not improbable, that by connecting Peter's name thus honourably with his own, our Lord might intimate to Peter the favour he intended to confer on him, in laying the first stone of the Apostolic church upon Christ, the Rock of our salvation. (See Acts iv. 10—12; x. 34; xv.7.)

NOTES.

Ver.23. Satan.-The word signifies an adversary; see Notes on Job i. 6; Zech, iii. 1. Our Lord means to say, that Peter did not speak like a friend, but like an enemy; in fact, he pursued the same conduct that Satan bimself did, when he tempted our Lord to give up his course of suffering, by offering him "all the kingdoms of the world, and the glory of them." Matt. iv. 8-10.

Ibid. Thou art an offence-Greek, Scandal, or

stumbling block; that is, by this temptation, Peter put a stumbling block in the way of his Lord's duty. Ver. 24. Come after me:-it is the part of a disciple to follow his master, both in his instructions and example.- -Take up his cross.-See Note on chap. x. 38.

Ver. 26. And lose his own soul.-The word rendered lose, is different from that in the ver ceding and Campbell says forfeit is the ter

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EXPOSITION-Chapter XVI. Continued.

(L) Ver. 21-28. Jesus gradually prepares his disciples for the painful scene of his sufferings, and inculcates upon them the importance of their own preparation for death and judgment.-As they had deeply imbibed the common prejudice of their countrymen in favour of Messiah's temporal reign, it required no small address to reconcile them (as well as others) to the doctrine of Messiah's sufferings and death on the cross, as we may see by the inciIdent now before us. "That be far from thee, Lord!" said Peter; or, as the Greek literally reads, "Mercy on thee, Lord! this shall not be unto thee." Peter, in his own apprehension, was probably willing himself rather to suffer and to die, than that his Master should: but he neither knew his own weakness, nor the folly of his suggestion. He had presumed to rebuke his Master, but in return he receives a most severe rebuke," Get thee behind me, Satan;" as if Jesus had said, "Thou art my adversary, and not my friend, to oppose me in the fulfilment of my engagements; and in attempting to set aside God's plan of salvation. Thou art an offence, a scandal unto me." Thus it is that many, in every age, would set aside the doctrine of the Cross, by the merit of their own righteousness. They wish to be saved (if salvation it may be called) in a way more congenial to their own notions of propriety. But what saith our Lord? "If any man will come after me," that is, be my disciple, "let him take up his cross and follow me.' A follower of Christ without a Cross, is like a soldier without his uniform, or a servant out of livery, who does no honour to his Master; for the Cross is the badge of all true Christians. Now the import of this Cross is, to deny ourselves in every thing inconsistent with the will of Christ, and to renounce ourselves in every thing that interferes with his glory; that is, in short, to say with St. Paul," God forbid that I should glory, save in the cross of our Lord Jesus Christ!" (Gal. vi. 14.)

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It is, however, chiefly in the sense of suffering persecution, that the expression is here used; in order to understand which, it is necessary for the mere English reader to be informed, that the Scriptures (both Hebrew and Greek) use the same word both for the animal life, and for the immortal soul. "Whoever, therefore (says our Lord) will save his life," by apostacy, to avoid persecution for my sake," shall lose it," that is, shall lose his soul; "and (or but) whosoever will lose his life for my sake, shall find it," that is, he shall find eternal life." For what is a man profited, if he gain the whole world, and lose his own (life, or his) soul; or what shall a man give in exchange for either? It is only, we apprehend, by combining the two-fold sense of the original term, that we can fully comprehend this argument of our divine teacher. A man, by using improper means to save his life, may lose his soul; or, on the other hand, he may save his soul by the surrender of his life in Christ's

cause.

In the concluding verses of this chapter, our Lord makes an estimate of the value of the human soul; and in order to this, he places before our view the awful scenes of an eternal judgment, the glories of his mediatorial kingdom, and the splendours of the burning throne; and he weighs the worth of the soul against the worthlessness of the world. Or, as that great master of reasoning, Mr. Locke, expresses it, Jesus Christ "puts infinite happiness into one scale, and infinite misery into the other;" and as Mr. L. adds, "If the worst that comes to the pious man, if he be mistaken (namely, annihilation) be the best that the wicked man can attain unto if he be in the right, who can, without madness, run the venture?" We shall conclude this very important topic with a few interesting hints from good Mr. Henry. 1. Man has a soul of infinite value. 2. That soul is in danger of being lost. 3. If lost, it must be the sinner's own fault; he must

NOTES-Chap. XVI. Con.

comes nearest to the original, and is therefore adopted by Boothroyd.-In exchange, Doddr. "As a ransom." Ver. 28. Shall not taste of death.-To taste, or to see death, is a common Hebraisin for dying. Camp. -The Son of man coming in his kingdom.-This phrase is capable of different interpretations: -1. Some apply it to the destruction of Jerusalem, see ch. xxiv. 29-34. Others, 2. to the establishment of

Christ's kingdom among the Gentiles. 3. Some refer it to the glorious scene of the transfiguration. 4. As this refers unquestionably to St. John, who is the only apostle believed to have survived the destruction of Jerusalem, we feel more inclined to refer it to the views which he had of the kingdom and glory of Christ in the Isle of Patmos.

The transfiguration]

AN

CHAP. XVII.

CHAP. XVII. ·

ND after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

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

3 And, behold, there appeared unto them Moses and Elias talking with him. 4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.

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

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

[of our Lord.

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

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

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

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

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

12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.

13 Then the disciples understood that he spake unto them of John the Baptist. (M)

14¶ And when they were come to

EXPOSITION.

lose it. 4. One soul is of more worth than all the world. He saith so, who had reason to know their value, for he redeemed them; and who is not likely to undervalue the world, for he made it. 5. The winning of the world is often the losing of the soul. Lastly, if now lost, it is lost for ever; for "there remains no more sacrifice for sin." (Heb.x. 26.)

CHAP. XVII.

(M) Ver. 1-13. The transfiguration of Christ.-A scene of glory now bursts upon us, such as has seldom beamed on earth. About a week after the preceding conversation, Jesus taketh his three favourite disciples, Peter, James, and John, with him into a high mountain, apart by themselves. On such an occasion, we might

have expected the twelve to have been all present; but he who knew, better than we do, what was proper, chose to select only three. But why are the same three, on almost all occasions, selected? Is not this a system of favouritism? Alas! how weak is man! We think we have a right to bestow our charities, and confer our favours, as we please; yet we dare to charge our Maker with partiality, for bestowing that on others which he withholds from us : but "he giveth not account of any of his matters." (Job xxxiii. 13.)

So it pleased the Saviour to distinguish these three disciples, and they were admitted to behold an intercourse between earth and heaven. A deputation (if we may use that term) descended from the skies; and Moses, the law-giver of Israel,

NOTES.

CHAP. XVII. Ver. 1. After six days - Luke says," about eight days." Here is no contradiction, but merely a variety of expression.An high mountain-supposed to be Mount Tabor, about the middle of Galilee. So Jerom.

Ver. 2. Transfigured-or transformed, not in shape, but in the glory of his appearance.

Ver.3. Elias-that is, Elijah.-They were talk ing with Jesus-Luke (chap. ix. 31.) adds, that he spake of the decease (Greek, exodus, or departure) which he should accomplish, &c.

Ver. 4. Three tabernacles-the word signifies tents, and is often used for booths, formed of boughs

of trees, such as were used at the feast of tabernacles. Ver. 6. Were sore afraid.-They seem to have supported the glory of the scene with pleasure, but the voice terrified them. Compare John xii. 28, 29.

Ver. 8. Saw no man-neither Moses nor Elias. Ver. 11. And restore all things.-Restore, is certainly the primary sense of the original, but we conceive it means, to reform, or rectify, both here and in Acts iii. 21. See Isa. xl. 3, 4, and compare Note on Matt. iii. 3.

Ver. 12. Whatsoever they listed or chose. Also suffer of them-that is, suffer persecution and death, as John had done, though in a different way,

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and Elijah, the chief of the prophets, held a conversation with Jesus, the Saviour of mankind. Surely never was an interview so calculated to excite human curiosity. And what could be the subject of their conversation? Was it the magnitude and strength and glory of the Roman empire? Ah, no! Was it the recovery of the liberty of the Jewish nation? No. Was it the state of Greek and Roman literature? Not a word about it. What then could engage the attention of earth and heaven? St. Luke informs us that "they spake of the decease which he (Jesus) should accomplish at Jerusalem." The very subject which, but a few days before, so offended Peter, that he presumed to reprimand his Master for only hinting at it. But what said Peter now? Alas! both he and they that were with him, were heavy with sleep, and probably heard little or nothing of this conversation. They had, however, a glimpse of the celestial glory before it was withdrawn, and Peter was so charmed with it, that he proposed the erection of three booths, or tabernacles, in honour of his Master and the two celestial visitors, not knowing what he said," as Luke says, and perhaps scarcely awake, when a cloud came, and overshadowed them," and the scene closed with a repetition of the testimony afore borne to Jesus on his baptism. (Luke ix. 30-35; compare Matt. iii. 17.)

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But we must revert again to their conversation, for it seems strange that Moses and Elias should appear so deeply interested in a topic with which Peter was offended and disgusted. What could interest Moses? Probably he would trace, with high satisfaction, the accomplishment of those types which he had delivered 2000 years before. And what could command the peculiar attention of Elijah the prophet? Surely he must be struck with the accomplishment of a series of predictions, which had been in the course of delivery during 4000 years; and which, by the prophets themselves, were, in many instances probably, but imperfectly undestood. (i Pet. i. 10-12.)

In coming down from the mountain, Jesus charged his disciples not to relate the circumstances of this vision till after his resurrection. This produced a question from the disciples, the ground of which does not clearly appear in the narrative. They had heard from the Scribes, no doubt in objection to the claims of their Master, that Elias was to come before Messiah; they had seen Elias, and therefore seemed to think it right that they should publish it, as it might remove that objectiou: but Jesus gives them to understand, that John the Baptist was the Elias intended by the prophet, whose predicted office it was to make the crooked straight, and the rough places plain," and thus to prepare the way of the Messiah, by a national alarm and reformation. (Comp. Mal. iv. 5, with Luke iii. 4-6; also Matt. xi. 13, 14.)

We are not always able to fathom the desigus of God in his providential dispen sations, and sometimes it might be presumptuous to attempt it: but in the present case, three obvious ends present themselves. 1. This vision might prepare the faith of the disciples for their approaching trial. The attestation of heaven to the divine mission of their Master might for tify their minds against any doubts arising from his future sufferings: and, 2. It might in some measure reconcile their minds to their propriety, since they had here an an ticipation of the glory which was to suc ceed. And 3. As they would be required each to take up his cross and follow him, so they were encouraged to expect, that after partaking of our Saviour's sufferings, they should likewise participate in his celestial 'glory. Now some such effects did, in fact, take place, for though Peter seems to have lost all impressions from the scene when his Master was betrayed, yet many years afterwards, when he wrote his Second General Epistle, he recollects the fact with much apparent joy, and to the confirmation of his faith. "This voice, which came from heaven, we heard when we were with him in the mount," attest ing the divinity of our Saviour's character and mission. (2 Peter i. 16—18.)

NOTES-Chap. XVII. Con.

Ver. 15. Lunatick.-The Greek term used by Matthew, exactly corresponds with this, and means, influenced by the moon (Luna), which is said to be remarkably the case in epilepsy, which Dr. Mead

informs us was often distinguished by this term. See Expos. of Matt. iv. 12-25.And sore vered that is, by a demon (or devil). See chap. xv.22; Luke vi. 18, &e,

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

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

20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove: and nothing shall be impossible unto you. 21 Howbeit this kind goeth not out but by prayer and fasting.

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

[payeth tribute.

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

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

25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? 26 Peter saith unto him, Of stranJesus saith unto him, Then are the children free.

gers.

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

EXPOSITION.

(N) Ver. 14-27. The epileptic demoniac cared. Christ payeth tribute.-Some time previous to this, it appears that the apostles were endowed with the power of working miracles, and particularly of casting out demons (chap. x. 8), and this is the only instance we have on record of their failure in such an attempt. But before we enquire into the cause of their failure, we must notice the cure effected by our Lord himself. A certain man brings his boy to Jesus, who was not only deaf and dumb, but also troubled with epileptic fits, or the falling sickness, and had been so from his infancy. This complication of misfortunes proceeded from the influence of an evil demon, as appears in the sequel (ver. 18), and is more fully stated by the other evangelists. The agency of Satan and his demons, in the infliction of disease and trouble on mankind, is a doctrine which, however mysterious and inexplicable it may appear, runs through the whole of the Scriptures, and cannot, we think, be ex

Ver. 18. Rebuked the devil-or demon.

plained away without offering them great violence. It is not pretended that this lad was not diseased; but his disease, though inflicted by divine permission, was allowed, like Job's, to come through the instru mentality of Satan and his demons, the final end of which doubtless was, to advance the glory of the Saviour by his cure; and if, at the same time, the youth was received into the number of his disciples, who shall say that this was not a recompense for all his previous sufferings?

But how was it the disciples could not cast this demon out? The disciples themselves privately propose this question to their Master: let us hear his answer: "Because of your unbelief." The faith here referred to, is evidently that of miracles; for most certain it is, that faith was required, both in those who applied for miraculous cures, and in those who attempted to perform them. It was deficiency in the latter case which here brought the disciples under our Lord's reproof. Not

NOTES.

Ver. 20. As a grain of mustard seed-Compare chap. xiii. 31. The Rabbins have a proverb, that the globe of the earth is but as a grain of mustard seed, compared with the expanse of heaven. Drusius.

To this mountain.The retirements of Jesus were generally into some mountain. See ch. xiv. 23. To "remove mountains," was a proverbial expression with the Jews, signifying, to effect apparent impossibilities. See, ch. xxi. 21; also 1 Cor. xiii. 2.

Ver. 21. Howbeit, &c.-That some demons are worse than others, see Matt. xii. 45.-This kind goeth not forth-that is," this kind of faith;" Dr. Guise, who is supported by Sir N. Knatchbull: but this only shifts the difficulty. What different kinds of miraculous faith can be supposed?

Ver. 24. Tribute-Gr. the didrachma. See Expos. Ver. 27. A piece of money-that is, a stater, or shekel, weighing in silver about half an ounce, and equal to two didrachmas,

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